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DAILY MEDITATIONS 

UPON THE EPISTLE LESSONS OF THE 
CHURCH YEAR 



BY 



REV. FJHAMMARSTEN 



TRANSLATED FROM THE SWEDISH 




ROCK ISLAND, ILL. 

AUGUSTANA BOOK CONCERN 



. H3 



Copyright, 1911 

BY 

Augustana Book Concern 



LC Control Number 





tmp96 031684 
ROCK ISLAND, ILL. 

AUGUSTANA BOOK CONCERN, PRINTERS AND BINDERS 
1911 



H6D 
©CU305098 



Foreword 



There never was a time when Christ's words were not true 
that "the care of this world and the deceitfulness of riches choke 
the word and leave the hearer unfruitful'' But if this saying 
is applicable at all times it is especially so in this busy age of 
ours when the struggle for existence has become more strenuous 
than ever, and the tendencies toward undue regard for material 
interests and comforts are so overwhelming. And if the short 
hour's devotion in the sanctuary on the Lord's day is not sup- 
ported, and the thoughts and emotions then stirred are not sus- 
tained by daily meditations, it is not to be wondered at that the 
word becomes choked, and the hearer is left unfruitful. 

There is, indeed, an abundance of excellent devotional books, 
especially in the Swedish language, but that language is no 
longer the vernacular of a large part of those who themselves, 
or their ancestors, counted the fair Northland their home. More- 
over, whether we are cognizant of it or not, as time changes, the 
style and modes of expression appeal to us differently. Brevity, 
conciseness, and lucidity are demanded in our day, and devo- 
tional books lacking these qualities, no matter how deeply spir- 
itual and edifying they may be, are apt to be looked upon as 
antiquated and will fail of their purpose. The spirit of the 
times is as independent and uncompromising in the choice of 
devotional literature as in other respects. 

The above mentioned qualities of conciseness and clearness 
are especially characteristic of the writings of the Rev. F. Ham- 
mar sten, court chaplain, and one of the noted ministers of the 
Church of Sweden. Sincerely pious, of a deep spirituality, and 
strictly Lutheran in his doctrinal conceptions, he unfolds, simply 
and clearly, the cardinal tenets of our Christian faith. The 
attentive reader, whatever his progress in the Christian life, will 
not fail to find the instruction, admonition, or consolation of 



FOREWORD 



which he may stand in need. The translation and publication 
of this work of Rev. Hammarsten was undertaken at the recom- 
mendation of our Synod. Although chiefly aiming to reach the 
members of the Augustana Synod, it is hoped that it may gain 
a circle of readers not limited by synodical boundaries. 

May these Daily Meditations find entrance into many 
homes, and, above all, may the daily use of these medita- 
tions redound to the glory of God and the uplifting of souls. 




Statuarg Jfasf 



But after that the kindness and love of God our Saviour toward 
man appeared, not by works of righteousness which we have 
done, but according to his mercy he saved us, by the washing of 
regeneration, and renewing of the Holy Ghost; which he shed 
on us abundantly through Jesus Christ our Saviour; that being 
justified by his grace, we should be made heirs according to the 
hope of eternal life. Titus 3: 4—7. 

Salvation is a work of God's grace alone. Its foundation 
is grace. It rests upon God's goodness and his love toward 
mankind. Can anything be imagined more firm and endur- 
ing than God's love to his fallen children, — this love which 
of eternity was present with God and which was revealed in 
Christ Jesns? And the application of this salvation is also 
an act of grace. He saved us not by works of righteousness 
which we have done, but according to his mercy, by the wash- 
ing of regeneration in baptism in which we were recipients 
merely, — giving nothing, — and by the renewing of the 
Holy Ghost, who brought his own power to operate in our 
hearts. The final end and accomplishment of salvation is 
likewise an act of grace; for, being justified by faith, we 
receive eternal life as an inheritance, that is, as a gift by grace 
alone. That portion of God's word which claims our atten- 
tion on this the first day of the year speaks to us of God's 
grace. It comes to us very opportunely. This year also we 
are privileged to lift our eyes to the everlasting hills. This 

Daily Meditations. 2. 



6 JANUARY FIRST 



year, too, we shall find that our confession must ever be, "ac- 
cording to his mercy." And if we are assured of his saving 
mercy, we possess no slight assurance, even though we be 
ignorant of the manner in which this mercy will be imparted 
unto us. The covenant into which he entered with us at our 
baptism is as enduring this year as in the days that are past. 
This year also we shall receive the renewing of the Holy 
Ghost day by day. This year too the Father's house is waiting 
to receive us, — the Father's house with its incorruptible in- 
heritance, for which the hearts of God's children ever yearn. 
This, the apostle tells us, is a faithful saying. We need this 
faithful saying of God's word as an anchor for the soul in life 
and in death. Especially at the passing of the year when the 
future appears uncertain and mysterious, it is reassuring to 
be well grounded upon the faithful saying that salvation is 
given to us through Jesus Christ freely by grace alone. There- 
fore every one who takes refuge upon this Eock of Ages may 
be of good courage. But since this faithful saying like a 
pearl of great price has been given to us, we must in no wise 
forget or neglect the responsibility connected with its keeping. 
"This is a faithful saying," says Paul in the verse following 
our text, "and these things I will that thou affirm constantly, 
that they which have believed in God might be careful to 
maintain good works." God grant that his grace may this 
year be manifested in us by our good works. But perhaps 
God's saving grace is entirely unknown to you. Or can you 
say, as the apostle says: "He saved us"? Enter not upon 
the new year without Christ. It may be that this year will 
be the last year of your life. Now the Lord offers to you 
salvation according to his mercy; if you reject it, judgment 
without mercy will be your lot. 

"Save now, I beseech Thee, Lord : Lord, I beseech Thee, 
send now prosperity" (Ps. 118: 25). 



JANUARY SECOND 



Jesus Christ the same yesterday, and to day, and forever. Be 
not carried about with divers and strange doctrines. Fcr it is a 
good thing that the heart be established with grace; not with 
meats, which have not profited them that have been occupied 
therein. Heb. 13: 8, 9. 

When a man who is toiling up the side of a mountain reach- 
es some commanding position, he naturally halts for a mo- 
ment to cast a backward glance over the part of the journey 
already accomplished and to scan the heights above him which 
are yet to be scaled. So the Christian pilgrim at the close of 
the year looks both backward and forward. Looking back- 
wards he sees little else than his Saviour Jesus Christ. Jesus 
Christ yesterday. The pilgrim sees the precipices, the chasms, 
and the dangers passed, but that which he sees most clearly of 
all is the Saviour who preserved him from all danger. He 
sees too his sins and shortcomings, but he sees yet more clear- 
ly the Saviour who with his blood has washed away those sins. 
Jesus Christ stands as it were between us and our life in the 
past, because when he lifts his pierced hand against its con- 
demning accusations, they lose their sting. And if we have 
done aught good, we remember nothing of it but — Jesus 
Christ. To him be the glory for all. This Jesus Christ who 
has been so good, so faithful, so persevering in his love toward 
us, is also Jesus Christ to-day. In the kingdom of God there 
is no change of sovereign. To Jesus Christ you must there- 
fore give your allegiance throughout the new year. As the 
good shepherd, as the merciful high priest, as the redeemer, 
as the great physician, as our all in all, he desires to bless us 
each day with his gracious presence. The chief object of our 
endeavor during this year should therefore be that we may 
gain Christ. One of the necessary conditions to this end is 



JANUARY THIRD 



that we be not deceived by strange doctrines, but that our 
hearts be firmly established in faith. Especially is this neces- 
sary in the confusion of human speculations and erroneous 
doctrines of the present day. Every day of the new year 
should be a day in Christ and for Christ. Our watchword in 
the morning and our glad confession in the evening of each 
day should be : Jesus Christ to-day. The fathers who have 
entered into their rest before us based their hope on nothing 
else than Jesus Christ. This Christ of yesterday is our Christ 
of to-day. We who believe to-day, as those who have gone 
before us, shall be victorious only in that name. When we 
have remained steadfast with Jesus for a short season here in 
this present life, we shall be with Jesus Christ forever. He, 
whom we saw yesterday and to-day with the eye of faith, 
shall then appear unto us in the fulness of his glory. We shall 
then see him as he is, and this glory shall fill the heavens 
throughout eternity. All eyes shall then be turned to him, as 
now on earth every flower lifts its head to the sun in the sky 
above. To those who believe in his name Jesus is the sun 
of yesterday, of to-da}^, and forever. 

Dear Lord Jesus, may every day of my life be a day glori- 
fied by thy presence and devoted to thy service. Amen. 



ifatmarg aHjtrfc 



We have an altar, whereof they have no right to eat which 
serve the tabernacle. For the bodies of those beasts, whose 
blood is brought into the sanctuary by the high priest for sin, 
are burned without the camp. Wherefore Jesus also, that he 
might sanctify the people with his own blood, suffered without 
the gate. Let us go forth therefore unto him without the camp, 
bearing his reproach. For here have we no continuing city, but 
we seek one to come. By him therefore let us offer the sacrifice 
of praise to God continually, that is, the fruit of our lips giving 
thanks to his name. Heb. 13: 10 — 15. 



JANUARY THIRD 



We have an altar. There is very little of which it can truly 
be said that we have it; for either it is not ours or it is soon 
taken from us. But there is one thing which we may say that 
we have and that is the cross of our Lord Jesus Christ. The 
cross is the treasure with which we enter upon the new year. 
I believe that the Lord will graciously prepare for his children 
many occasions of joy as well during this year as in the past, 
that he will wipe many tears from their eyes, and that he will 
give them many evidences of his love through Christ Jesus 
and many glimpses of the glory of their eternal home. Be of 
good courage, brother. You may, perhaps, have many anxious 
cares, you may suffer much persecution by the world, you may 
have many trials and temptations; but remember^ the Lord 
has all these things in his hand, — they are his. But you, you 
have the cross of Christ. Press forward then to the cross, 
more closely than you have ever been before. Our text re- 
minds us that Jesus suffered without the gate, and that there- 
fore no one can remain within the camp of Judaism and there 
enjoy the blessings of the cross. For the same reason we may 
say that no one can remain in the party of the worldly minded 
and still be in the shadow of the cross. Out from the world, 
— may this be your watchword during this new year. Many 
who still affiliate with the world look out to the cross without 
their camp and sing the praise of its redeeming power, but 
this avails them not, they will nevertheless perish with the 
world. Many, too, have gone forth from the camp, although 
they have failed of courage to make their position clear and 
unmistakable to the world through dread of its scorn and 
persecution. Hence they do not have the peace of conscience 
which otherwise would be theirs, and their condition is not 
a happy one. Let us pray the Lord that we may be drawn 
nearer the cross and farther from the world, so that the con- 
fession of Paul may be ours : "The world is crucified unto me, 



10 JANUARY FOURTH 



and I unto the world" (Gal. 6 : 14) . When the cross draws us 
to itself and the world pushes us away to rid itself of us, — 
then we are in exactly the right position. We have the cross 
of Christ in our midst, but we have here no continuing city. 
The city is yonder, beyond the river. Here the cross, there 
the city. But this is certain that he who has found the cross 
and abides by it shall gain the city, for the former is the way 
and the key to the latter. Therefore, onward with joy ! And 
as we march on to the city above, let us by him — our Saviour 
— offer the sacrifice of praise to God continually, that is, the 
fruit of our lips, giving thanks to his name. 

Dear Saviour, draw me nearer, ever nearer to thy blessed 
cross. Amen. 



ilamrarg 3faurtlj 



Unto the angel of the church of Ephesus write; These things 
saith he that holdeth the seven stars in his right hand, who walk- 
eth in the midst of the seven golden candlesticks. Rev. 2: 1. 

These words are the beginning of the first of the seven mes- 
sages to the churches in Asia Minor. This message is ad- 
dressed to the angel of the church at Ephesus. The word 
angel means messenger, and possibly the use of the word in 
this connection indicates that an embassy from the seven 
churches had been sent to the Apostle John at Patmos. In 
such a case the messengers were no doubt those in charge of 
these various churches. At all events the messages are ad- 
dressed to the churches as well as to the angels of the church- 
es ; for this we may see from the passage : "He that hath an 
ear, let him hear what the Spirit saith unto the churches." 
The spiritual condition of each of these churches no doubt 
characterizes the several periods of the history of the church 
in Few Testament times; and at the same time the peculiar 



JANUARY FOURTH 11 



condition of the various Asiatic churches gives the churches 
of our own time occasion for serious self-examination. If we 
take this view of the purpose and meaning of these messages, 
it follows that they are addressed also to the churches and 
pastors of our own time. Hence every pastor is a star in the 
hand of the Lord. What a New Year's greeting to every faith- 
ful pastor, oppressed by present want and trouble with anx- 
ious care for the future. Thou art a star in my right hand ! 
These faithful shepherds of God's flock are deeply conscious 
of the fact that they are unworthy of such a greeting, but they 
know also that unless the Lord keeps them in his strong right 
hand they are undone. Jesus further sends the greeting to the 
several churches that he walks in the midst of them. They 
are in themselves nothing but candlesticks, not the light; but 
they are not empty candlesticks, since Jesus walks in their 
midst. He is their light. Unless the candlesticks have been 
removed from their place (Eev. 2: 5), Jesus continues to 
walk in the midst of them. The most blessed New Year's 
greeting to the little company of Jesus' disciples is the as- 
surance that their beloved Master is in their midst. The dress 
in which Jesus appeared to John indicates that he walks 
among us as a merciful high priest and as an almighty king. 
But he is also the prophet and teacher, of whose lifegiving 
word the church shall never be in want. If he discovers 
among the candlesticks dangerous symptoms of disease or evil, 
he will immediately sound the alarm, even as when he ob- 
served that the church at Ephesus had left its first love. 
"Write," he said to John, "write unto the angel of the 
church." We may therefore with assurance look forward to 
the future — and with reason for our assurance — if we but 
love to have Jesus walk in our midst, if we hearken to his 
voice and bow our hearts in obedience to his words of reproof 
and warning. 



12 JANUARY FIFTH 



Lord Jesus, remember in loving mercy also during this 
new year Thy promise to be present where two or three are 
gathered together in Thy name, and grant that we may re- 
ceive with profit all the blessing which Thy presence in our 
midst brings unto us. Amen. 



iamrarg Jftfilj 



I know thy works, and thy labour, and thy patience, and 
how thou canst not bear them which are evil: and thou hast 
tried them which say they are apostles, and are not, and hast 
found them liars: and hast borne, and hast patience, and for my 
name's sake hast laboured, and hast not fainted. Nevertheless 
I have somewhat against thee, because thou hast left thy first 
love. Remember therefore from whence thou art fallen, and 
repent, and do the first works; or else I will come unto thee 
quickly, and will remove thy candlestick out of his place, except 
thou repent. Rev. 2: 2 — 5. 

The question of the first love touches the innermost essence 
of the spiritual life. The loss of this first love is an inward 
fall, which necessarily demands repentance. This loss is to 
the believer what a leak is to a ship at sea; damages of other 
kinds may be readily repaired, but the ship which has sprung 
a serious leak must put into port. How dangerous the prac- 
tice of seeking to gloss over the absence of the first love with 
the excuse that the wedding-days must be exchanged for days 
of fasting ! What is the first love ? Not a spasm of emotion, 
not a passing feeling of joy; no, it is an earnest, sincere de- 
votion to the Lord. The relation between husband and wife 
may give us a faint illustration of the first love. As long as 
both consider those hours the happiest which the husband may 
spend at home in the company of his wife after the labors 
of the day are ended, so long they are in the possession and 
enjoyment of their first love. But when the society of friends 
or their daily occupation or amusement outside of the home 



JANUARY FIFTH 13 



outweighs the simple pleasure of the home, then certainly the 
first love abides no longer there. Personal communion with 
the Lord himself is the essence of the first love. If the fervor 
of this communion be lost, the first love is dying or is already 
dead. This fervor, however, may continue under the most 
adverse conditions of want, anxiety, and self-reproach, even 
though the peculiarly pleasurable feelings of joy experienced 
in the first period of the new life in faith may have disappeared. 
Self-satisfaction banishes the first love. This love is therefore 
always associated with that consciousness of poverty in one's 
self which finds its greatest joy in the assurance of the for- 
giveness of sins at the cross of Jesus. We see a beautiful 
illustration of the first love in the woman who, overwhelmed 
with gratitude for the remission of her many sins, pressed 
forward into the house where her Master sat at meat, wash- 
ing his feeet with her tears and wiping them with the hairs 
of her head (Luke 7: 38). A man may be praised for his 
good works, his patience, his hatred of evil, his gift of prov- 
ing the spirits, nay, even for his suffering persecution for the 
sake of his Lord, and yet he may have forsaken his first love. 
Let no man deceive himself. — Would you gain this first love? 
It is worthy of your most serious endeavor. Pray, then, that 
the Holy Spirit may reveal to you what it is that stands as a 
barrier between you and your God, and sacrifice it. Seek, 
further, intimate and uninterrupted communion with God. 
A sincere soul that yearns for the first love needs only to con- 
tinue steadfast in communion with Jesus in prayer and in the 
contemplation of God's word. He loves you still with all the 
fervor of his first love, as warmly now as when he redeemed 
you upon the cross. Let his glowing love spread warmth to 
your cold heart. 

Lord Jesus, teach my restless soul to abide quietly at thy 
feet. Amen. 



14 JANUARY SIXTH 



ianttarg §>txtlj 

Arise, shine; for thy light is come, and the glory of the Lord 
is risen upon thee. Is. 60: 1. 

Arise, shine; this command was addressed primarily to the 
people of Israel, God's Zion, in Old Testament times with 
reference to the coming of the Saviour. The glory of the Lord 
is nothing else than Jesus. He is the brightness of the glory 
of God and the express image of his person. Surely then it 
behooved the people of Israel to arise and shine when it was 
about to receive the glory of the Lord. Nay, how could the 
people refrain from shining when their light had come to 
them? With them simply to receive their Messiah was to 
shine. But the command to arise and shine is applicable also 
to the time when all Israel shall be saved (Eom. 11: 26). 
Then at last Israel, which so many times has been humbled, 
shall arise never again to be prostrated in the dust before con- 
queror or oppressor. Israel, long groping in the darkness of 
sin and unbelief, shall then not only receive light but it shall 
be light; it shall shine. Of the Israelites Paul says, in Eomans 
11 :15, "If the casting away of them be the reconciling of the 
world, what shall the receiving of them be, but life from the 
dead ?" The prophet, accordingly, refers to the last times, the 
season of the second coming of Christ. All Israel — and he 
uses this word, "Israel/' in a spiritual sense — shall then arise. 
The dead in Christ shall arise from their graves. The faith- 
ful who shall yet be living at his coming shall arise freed 
forever from the entanglements under which their spirits have 
groaned. They shall shine, light shall compass them about, 
and darkness shall flee far from them; for how can darkness 
abide with those who shine with God's own light? But this 
light must be kindled in your soul by the Holy Spirit during 
this present life, otherwise you can not shine when the Lord 



JANUARY SEVENTH 15 



shall appear in the heavens. Unless the light of eternal life has 
been kindled within you during your day of grace, the Lord 
at his coming in light will come only to pronounce judgment 
upon you in your darkness. But if the light of life shines 
bright in your heart, then the Christ-light within you and he, 
the light of the world, when he comes in his glory, will be 
united even as one flame unites with another. Dear friend, the 
same cry which is to be heard at the coming of the bride- 
groom, "Arise, shine," must even now penetrate to the inmost 
recesses of your being. If your soul is held captive under sin 
and spiritual drowsiness, listen to the warning cry, "Arise." 
Let Christ, the light of the world, dispel the darkness of your 
soul. Be not content to know that there is some light within 
you or about you, but strive earnestly that you yourself may 
become light, — more and more light until the glory of Christ 
shall be fully risen upon you. 



Slamtarg §>ifentl) 



Fop, behold, the darkness shall cover the earth, and gross 
darkness the people: but the Lord shall arise upon thee, and his 
glory shall be seen upon thee. And the Gentiles shall come to 
thy light, and kings to the brightness of thy rising. Is. 60: 2, 3. 

When the morning sun rises above the horizon, the moun- 
tain peaks are bathed in its rays while the plains and valleys 
are yet covered with mists and darkness. Like such a moun- 
tain peak, illuminated by the glory of the rising sun, was 
the people of Israel as compared with its heathen neighbors 
who were engulfed by the darkness of sin and unbelief. Israel 
possessed no other glory than the glory of the Lord. It was 
not great in any temporal sense. It could take no pride in 
extent of territory or number of population. Its glory was in 



16 JANUARY SEVENTH 



the Lord Jehovah. "For they got not the land in possession 
by their own sword, neither did their own arm save them : 
but thy right hand, and thine arm, and the light of thy coun- 
tenance, because thou hadst a favour unto them" (Ps. 44: 3). 
The Lord God caused his only son, Jesus, from his glory on 
high to shine upon Israel, and hence Israel was enabled to 
reflect this glory of the Lord. It is even so with the spirit- 
ual Israel of our own time. It has no other glory than that 
which is the Lord's. God has chosen the foolish things of 
the world, base things, things which are despised, yea and 
things which are not (1 Cor. 1: 27 — 28). But the Lord 
has arisen and his glory has been seen upon this people of 
Israel, entirely destitute of glory in itself. So likewise upon 
you, in all your spiritual wretchedness, the glory of the Lord 
shines. This glory consists in the Lord's grace which forgives 
and justifies; it consists also in his good will to men, in his 
faithful love, in his providence, and in his presence. But 
wherever men know not the Lord, there darkness still covers 
the earth and gross darkness the people. Nations may be 
called cultured, individuals may be champions of enlighten- 
ment ; but without God and the Son of God they are nothing 
but darkness. What judgment does not rest upon Christen- 
dom, so called, which for so long a time has been privileged 
to have the light in its midst, but which has steadily re- 
rused to be illuminated by that light ! The heathen nations 
have therefore small cause to be grateful to the nations which 
are Christian only in name; but upon the day of judgment 
they shall have every occasion to arraign and judge the un- 
godly people who have witheld from them the gospel of salva- 
tion. But thou, Church of Christ, thou city of God planted 
upon a hill, may thou be not unmindful of thy mission to let 
thy light shine among the heathen that they may give heed 
to the marvelous light shining from Bethlehem, and Golgotha. 



JANUARY EIGHTH 17 



What a gracious privilege that this light has shined upon you ! 
If you realize this grace, you can not refrain from being a 
bearer of light to the heathen. My brethren, the more dearly 
we love the Lord, who gave his life for us, the more zealous 
lightbearers will we prove to be. If we do not love the light, 
our love will not extend beyond the narrow limitations of our 
own selfish interests. Do you, my brothers, obscure the light 
which your Saviour would have penetrate to the darkest places 
of the earth, or does the glory of the Lord through your life 
and through your efforts shine out among the heathen ? 

Lord, forbid that I should be a hindrance to Thy gospel or 
in any way obscure the light which Thou hast caused to shine 
in the world. Do Thou instead inspire me with Thine own 
love for my benighted brethren. Amen. 



ilamtarg Stglftlj 



Lift up thine eyes round about, and see: all they gather them- 
selves together, they come to thee: thy sons shall come from far, 
and thy daughters shall be nursed at thy side. Then thou shalt 
see, and flow together, and thine heart shall fear, and be en- 
larged; because the abundance of the sea shall be converted unto 
thee, the forces of the Gentiles shall come unto thee. The multi- 
tude of camels shall cover thee, the dromedaries of Midian and 
Ephah; all they from Sheba shall come: they shall bring gold 
and incense," and they shall shew forth the praises of the Lord. 
Is. 60: 4—6. 

The missionary activity of the church has a glorious future, 
and the friends of the missionary cause should therefore pray 
and labor in faith and with joy. When the Lord has given a 
promise of complete victory, victory is assured, even if the 
time of its coming be not in accordance with our expectations. 
But that period in which the missionary cause is to reap its 



18 JANUARY EIGHTH 



most abundant harvest may arrive at any time according 
to the good pleasure of the Lord. It behooves the friends of 
missions therefore to remain steadfast and not become faint- 
hearted. The preaching of the gospel has already brought 
great blessings, but still greater blessings are yet to come. 
Many have come to the faith already, but still more are to 
be added. They all gather themselves together and come to 
thee ; thy sons shall come from far, and thy daughters shall be 
nursed at thy side, that is, all Israel shall be saved. The abun- 
dance of the sea shall be converted unto thee, and the forces of 
the Gentiles, both the people and their treasures, shall come 
unto thee. From Midian, Ephah, and Sheba they shall come, 
that is, the heathen nations from both East and West shall 
worship the Lord. The flocks of Kedar and the rams of 
Nebaioth shall come up to the Lord's altar, and thus even the 
hordes of Mohammed shall bow their knee to Jesus. The 
whole world shall lie prostrate at his feet. When the small, 
struggling church of God lives to see the complete fulfillment 
of these promises, there will be a time of gladness, she shall 
even be radiant with joy, her heart shall tremble and be en- 
larged. There is joy in God's heart over one sinner that re- 
penteth, and the church has his mind; therefore she shall 
tremble with joy when the whole world adores the Son of God. 
In this way you may be able to examine yourself and learn 
whether you have the mind of the Lord. Do you look forward 
with joy and expectation to that blessed time of which our 
text speaks? Does your heart tremble with joy when souls 
are drawn to Christ? Does it pain you to see that the love 
of Christ finds so little response in the world ? If this is the 
case, you are certainly aware of it; for it is not difficult to 
decide what it is that gladdens or troubles your heart. If 
you love Jesus, and hence also the cause of missions, then 
lift up your eyes and see what the Lord has already done, 



JANUARY NINTH 19 



see what lie is doing at the present time in the heathen world, 
and look forward in faith towards the final victory of the 
gospel. That love, which on the cross gave its life for the 
world, must also conquer the world. The Saviour's labor and 
travail of soul shall not be without its fruit, nor shall the 
labor performed in his name fail of its purpose. Look up- 
ward. If you look down, narrow-mindedness, avarice, drowsi- 
ness, selfishness, and other enemies of Christian missions are 
sure to grow and thrive in your heart. But if you lift your 
eyes you will see the Lord, and then you will also see the ex- 
tension of his kingdom in the light of his countenance. 

my Saviour, who hast loved the world with an infinite 
love, make my heart to expand with love for Thee and for the 
extension of Thy kingdom on earth. Amen. 



For God, who commanded the light to shine out of darkness, 
hath shined in our hearts, to give the light of the knowledge of 
the glory of God in the face of Jesus Christ. II. Cor. 4: 6. 

We have no portrait or picture of the face of our Lord 
Jesus. The story of the pious Veronica, who wiped the sweat 
from Jesus' brow as he was bearing his cross and who received 
as a reward a likeness of the face of Jesus imprinted upon her 
napkin, is merely a legend. We take for granted that the 
face of Jesus was a face of beauty. If the soul is mirrored in 
the face of the body which it inhabits, then the countenance 
of Jesus which mirrored his spotless soul must have been 
beautiful in the highest degree. We feel it to be a great loss 
that we have never seen that face in the flesh, but we are 
fully compensated by the clearness with which it is revealed 
to us in the gospel. When you receive this gospel in faith you 



20 JANUARY NINTH 



are very near your Saviour's face. The words from his lips 
reach your soul and breathe a blessing upon your heart ; your 
eyes look into his, and his ears are open to your prayer. The 
gospel is characterized by a perfect purity, a marked clearness 
and regularity, an irresistible gentleness, and a divine power : 
such is the face of the Lord Jesus Christ. Would you not be 
willing to journey far to see the face of Jesus ? If so, study 
the gospel faithfully and earnestly; for it is here in God's 
word that the glory of God in the face of Jesus Christ reveals 
itself. If therefore it is important that you should study the 
word for your own sake, it is no less important that you call 
the attention of others to the same holy word. This is the 
purpose of Paul when he says : God caused the light to shine 
in our hearts, — that is, the hearts of Paul himself and of 
Timothy, his spiritual son, — that the knowledge of the glory 
of God in the face of Jesus Christ might appear also to others. 
The great secret in all witnessing for Christ is to bring men 
to see the face of Christ Jesus. May our own thoughts and 
ideas never obscure the face of Jesus when we would testify 
of him to the world. May we never by unclean motives, by 
hypocrisy, or by unrighteousness in walk or conversation 
among our fellow men bring dishonor upon that holy face. 
JSTo one can cause the glory of God in the face of Jesus Christ 
to shine before the world, unless by God's grace that light has 
first shined in his own heart. Can you join in the words of 
the apostle: God hath shined in our hearts? Dear friend, 
has this blessed Jesus-light shined in your own soul? Con- 
sider this well. The Lord is abundantly willing and able to 
give you this light. Your soul can be no darker than the 
world as it was created by God before he bade the light shine 
out over it to dispel the darkness. Just as freely as the physi- 
cal light then beamed out upon the world, just so freely Jesus 
will send the radiance of light from his face into your heart. 



JANUARY TENTH 21 



Let us pray in the words of the psalmist : "0 Lord God of 
hosts, cause Thy face to shine upon us, and we shall be saved." 
Amen. 



iamtarij Stent!? 



And without controversy great is the mystery of godliness: 
God was manifest in the flesh, justified in the Spirit, seen of 
angels, preached unto the Gentiles, believed on in the world, re- 
ceived up into glory. I. Tim. 3: 16. 

It is quite probable that this passage of Scripture was used 
by the early Christian church as a hymn or a brief confession 
of faith. It contained those truths which the church con- 
sidered most precious. To these truths the church must ever 
remain faithful or forfeit its right to be called the church of 
the living God, the pillar and ground of the truth (v. 15). 
It is of great importance as we follow the history of the 
church to observe the view which the church has always held 
as to what constitutes the fundamental truths of Christianity. 
Of all these truths Jesus Christ is the foundation. '^Without 
controversy great is the mystery of godliness : God was mani- 
ifest in the flesh." God manifest in the flesh, this is indeed 
a mystery apprehended only by godliness. Without godliness 
this mystery can not be at all understood ; but by and through 
godliness, this mystery is a truth conceded without contro- 
versy. True godliness consists in making Christ the deter- 
mining factor of one's life, or in accepting him as the central 
sun around which and in obedience to whose influence all 
one's thoughts and actions revolve. There are various solar 
systems. The heavenly bodies which revolve about our own 
sun have no connection whatever with the heavenly bodies 
which belong to other solar systems. So the thoughts and 

Daily Meditations. 3. 



22 JANUARY TENTH 



interests of those to whom the mystery of godliness is a for- 
eign matter circle about a center which is their own self, 
whereas the life and thought of those to whom this mystery 
is revealed revolve about Jesus Christ, God made manifest in 
the flesh, as their center and the source of all their power. The 
former and the latter belong to entirely different worlds and 
move in entirely different paths. But while Jesus is the mys- 
tery which true godliness possesses, he is also the motive 
power, the actuating agency which impels the believer toward 
godliness. The beginning of a life in faith seemed to me as a 
believer to depend so much upon myself, but as the growth in 
Christian faith proceeded was not my attention directed 
more and more from myself to him? I, I and he, he and I, 
he alone, — this is an outline of the development of the life 
in faith which many a believer has experienced. And is this 
not a natural and normal development ? He became my right- 
eousness at once when in my repentance I surrendered up 
myself and in faith and joy laid hold upon him. He became 
my peace. Later he became also my sanctification and my 
strength, my joy and my all. God be praised ! Note the fact 
that Paul over against all differences of view as regards doc- 
trine emphasizes Jesus Christ and the redemption brought 
about by him as the great mystery of godliness. If the 
church had everywhere continued to hold fast to this it would 
not have suffered so many schisms or divisions into parties. 
If the pivotal point of Christianity be changed from Jesus to 
a subordinate Christian doctrine, the latter can never, how- 
ever true it may be and however necessary in its place, support 
and maintain the Christian life; the life grows faint and 
dies. How much less able then, are mere formality and hu- 
man inventions to take the place of Jesus Christ? 

Lord Jesus, do Thou continue to be the sole life and firm 
foundation of Thy church. Amen. 



JANUARY ELEVENTH 23 



And without controversy great is the mystery of godliness: 
God was manifest in the flesh, justified in the Spirit, seen of 
angels, preached unto the Gentiles, believed on in the world, re- 
ceived up into glory. I. Tim. 3: 16. 

As stated in the preceding meditation, this portion of scrip- 
ture was quite probably used as a hymn by the early church. 
The hymn consists of three divisions and each division con- 
tains two parts. The first division is: God was manifest in 
the flesh, justified in the Spirit. Ever since the angels at 
Bethlehem raised their voices to sing the praise of the new- 
born Saviour, there have always echoed through the world 
hymns of thanksgiving to him who for our sake became man. 
The angels' song has become the song of redeemed sinners. 
And it behooves us, fallen sinners, more than all other beings 
to sing that song. He did not espouse the cause of the angels, 
but he took upon himself our infirmities. "For as much then 
as the children are partakers of flesh and blood, he also him- 
self likewise took part of the same" (Heb. 2: 14). The eter- 
nal Word became flesh. For God so loved the world. Praise 
be to God ! But at the same time that the humiliation of 
Jesus in the flesh became steadily more and more manifest 
until he finally gave his life in redemption for the sins of the 
world, it is equally true that he was day by day justified in 
the Spirit. This means that the spiritual side of our S'aviour, 
covered though it was by the flesh, became daily more dis- 
tinctly manifest as being just that which he said he was, just 
that which the Father wished him to be, just that which all 
sinners needed for their salvation. — The second division of 
the song is this : Seen of angels, preached unto the Gentiles. 
By his resurrection in the burial-ground of Joseph, Jesus re- 
vealed himself to the angels. He appeared first to the inhabi- 



24 JANUARY ELEVENTH 



tants of the celestial world. The angels also derive their 
glory from Jesus, through whom as the eternal Word they 
were created. The jubilant song of the resurrection was 
therefore first raised in heaven. But the resurrection was 
thereupon preached unto the Gentiles, that is, this glorious 
message of the resurrection was brought also to sinful man. 
The great mystery of godliness is therefore this, that there is 
a living Saviour, Christ Jesus, abundantly able to save all 
sinners. This, dear friend, is the meaning and the message 
which the mystery of godliness must have even for you. — 
The third and last division of the hymn is this : Believed on 
in the world, received up into glory. With open arms the 
Father received his Son after the work of redemption was 
completed; the saints in paradise and the angels of heaven 
worshiped before him. In our own sinful world, too, there 
were those who received him in faith. If he was not received 
by the world, there was yet a little group of faithful men 
who did receive him. Jesus has been believed on, and he has 
never, never failed any one of the many millions who have 
put their trust in him. He is worthy of our trust. — The 
saints who have preceded us to glory raised their songs of 
praise to Jesus, our text plainly intimates this. Do you also 
proceed upon your way homeward with a song of praise ever 
upon your lips. Do this and the great mystery of godliness 
will continue to unfold to your view more and more of its hid- 
den treasure. 

Jesus, blessed Saviour, be Thou my song of praise. Amen. 



JANUARY TWELFTH 25 



ianuarg Sta^lfilj 



I beseech you therefore, brethren, by the mercies of God. Rom. 

12: 1. 

In the epistles of Paul we find that he sometimes discusses 
first what Christ has done for us and thereupon shows how 
important it is that we live a life in holiness. The life of a 
Christian must be based on Christ and what he has done for 
us. With the beginning of the twelfth chapter of the Epistle 
to the Romans, the apostle exhorts his readers to live a life 
becoming to the children of God. Observe that he uses in his 
opening sentence in this division of the epistle the word 
"therefore." This word points back to the glorious truths 
contained in the preceding chapters. God spared not his own 
Son, but delivered him up for us all (Eom. 8: 32). Christ 
died for us while we were yet sinners. He is the mercy-seat, 
sprinkled with blood, to which we have access. But all our 
boasting is excluded; we are justified by grace, without merit 
or worthiness of our own, through faith. This is what the 
apostle refers to as "the mercies of God," and it is by this 
that he exhorts us to lead a holy life. And truly God has 
shown us wondrous mercies. The fact that you have in 
abundance the necessaries of life, such as food and clothing, 
and that you daily receive bountiful gifts from God pertain- 
ing to this temporal life, — this should be sufficient to teach 
you to sing : "0 depth of mercy, Jesus loves me." And when 
you realize that God in infinite love and mercy has saved you 
for all eternity through Christ Jesus, your heart in response 
should diligently inquire : Lord, my God, what can I do to 
honor and glorify Thee for Thy great mercy? My friend, 
be glad in the Lord and rejoice; be of a good conscience; 
be thoroughly happy; and be assured that you are saved by 
grace: in all this you honor and glorify the mercy of God. 



26 JANUARY THIRTEENTH 



Further, you will glorify God also when you perceive that 
God's mercy through Christ Jesus has the power and the 
purpose to make your walk and conversation holy. When 
the apostle beseeches by the mercies of God, he appeals 
to the value which these mercies have for the life of every 
individual. "The mercies of God," — yes, it is this which is 
decisive. Are you entirely a stranger to the saving grace of 
God ? Are you living a life of bondage in your effort to make 
yourself lead a pious life, or do you live by grace alone? In 
the latter case, the apostle shall not in vain beseech you by the 
mercies of God to lead a life of holiness, since by such an ap- 
peal he touches the most sensitive chord in your heart. 
Finally bear in mind that the apostle beseeches you to lead 
a holy life, not by the anger of God, not by fear of his judg- 
ment, but by his mercies. And even if sins and shortcomings 
seem to thwart you in your endeavour to lead a holy life, re- 
member that these may be forgiven through the mercies of 
God in which you live. I will therefore say with the prophet, 
"I will remember the mercy of the Lord," and with David, 
"Surely goodness and mercy shall follow me all the days of 
my life, and I will dwell in the house of the Lord forever." 

Dear Father in heaven, bring Thy child to a realizing sense 
of Thy boundless mercy. Amen. 



lamtarg ©{jirimtttj 



I beseech you therefore, brethren, by the mercies of God, that 
ye present your bodies a living sacrifice, holy, acceptable unto 
God, which is your reasonable service. And be not conformed 
to this world: but be ye transformed by the renewing of your 
mind, that ye may prove what is that good, and acceptable, and 
perfect, will of God. Rom. 12: 1, 2. 

The apostle, after indicating that a sanctified life must rest 
upon "the mercies of God" as a foundation, tells us wherein a 



JANUARY THIRTEENTH 27 



sanctified life consists. This question is well worth, consider- 
ing since many fail to answer it properly. We know that 
the Pharisees failed to grasp the real meaning of a sanctified 
life and that in later times the Church of Eome set up in its 
place a false doctrine of morals and duties. We would there- 
fore note the words of the apostle that a sanctified life con- 
sists in doing the good, and acceptable, and perfect will of 
God. Not that which appears to you to be spiritual and holy, 
but that which God in his word appoints for you to do, that 
is good, and well-pleasing, and perfect in his eyes. If you, 
therefore, live a holy life, then you submit yourself, with all 
your powers of body and soul, wholly to the will of God. 
Just as the sacrificial lamb was presented at the altar and 
wholly offered to God, so there can be no such thing as a holy 
life within us unless we offer ourselves wholly unto God as 
a sacrifice that is living in him, holy, or set aside for him, 
and acceptable unto him. The sacrifice, according to the 
apostle, is the presenting of our bodies. These bodies are the 
instruments, or means, by which the soul acts. We are also 
warned against conforming to this world. But it is manifest 
that worldly men sacrifice their bodies in secret or open 
debauchery, that through intemperance they consume them 
on the altars of Satan, that they make their belly their god, 
or in vanity, foolishness, and coquetry adorn their bodies, just 
as the heathen deck their idols with gaudy finery. Far from 
all such unseemliness believers should stand at God's altar, 
with this prayer upon their lips: Do Thou, God, employ 
in Thy service my eyes and ears, my mouth and my tongue, 
all my members and all my talents. — Do you, do I, thus 
stand at the Lord's altar? Lord, Thou knowest. 

But if then a sanctified life consists in devotedly doing 
God's will it must also be very important to know what the 
will of God is on every occasion, and this becomes possible 



28 JANUARY FOURTEENTH 



only as we are daily transformed by the renewing of our 
mind. Only by such a transformation are we enabled to as- 
certain what God's will is, in other words, to prove what is 
good and acceptable and perfect in the eyes of God. These, 
then, dear brother, are the outlines of a holy life, according to 
God's word. God demands your whole person in his service. 
Do you desire to begin living such a life? The mercies of 
God only can furnish you the needed strength. His grace is 
sufficient for you. 

Lord, take me wholly into Thy service, and grant that I 
may wholly surrender myself to Thee. Amen. 



ilamrarg Sfattri^nilj 



For I say, through the grace given unto me, to every man that 
is among you, not to think of himself more highly than he ought 
to think; but to think soberly, according as God hath dealt to 
every man the measure of faith. For as we have many members 
in one body, and all members have not the same office: so we, 
being many, are one body in Christ, and every one members one 
of another. Having then gifts differing according to the grace 
that is given to us, whether prophecy, let us prophesy according 
to the proportion of faith; or ministry, let us wait on our minis- 
tering: or he that teacheth, on teaching; or he that exhorteth, on 
exhortation: he that giveth, let him do it with simplicity; he that 
ruleth, with diligence; he that sheweth mercy, with cheerfulness. 
Rom. 12: 3—8. 

In the preceding meditation, as we endeavored to show, the 
apostle set forth the motive power which impels the believer 
to a life of holiness. He also mentioned the characteristic 
features of such a life. In addition to this he felt that there 
was another matter which must be carefully considered in 
order that his readers might avoid forming a wrong concep- 
tion as to what a holy life really consisted in. This matter 



JANUARY FOURTEENTH 29 



is so important that the apostle begins his appeal with the 
solemn words, "through the grace given unto me." Let every 
one think soberly of himself according as God hath dealt to 
him the measure of faith. The apostle means that every one 
should form a right conception of his talents or abilities 
which he has received by faith for the work God has given 
him to do. We are prone to go to one of two extremes. On 
the one hand we are so likely in our faintheartedness to under- 
value the talents we possess, that we bury them in a napkin. 
On the other hand we are often all too ready to think more 
highly of ourselves than we ought to think, and so we choose 
for ourselves fields of labor which prove entirely beyond the 
measure of our strength. It is especially against the latter 
extreme that the words of our text warn us; and this is a 
warning which is peculiarly adapted to our own age. How 
abnormal would be the situation if the members of the body 
should refuse to perform each its own office, but insisted upon 
doing that which belonged to the other members ! Not with- 
out grace is it possible for you to understand yourself. But 
if you seek it, God will give you grace to this end. He will 
give you grace to think soberly of yourself, so that he may 
place you wherever he can make best use of you ; he will give 
you grace to be happy and thankful that you are permitted to 
serve him; he will give you grace to remain faithful at the 
post where he has placed you until it pleases him to transfer 
you to other fields of service. Many a one who was competent 
and successful in the humbler position to which God had ap- 
pointed him has deserted his post without orders from his 
Master, thinking that his superior talents were wasted in so 
humble a station. Many a man loses sight of the fact that he 
must use the entire force of his spirituality in the every day 
work of his earthly calling. There was once a woman who 
was very fond of attending religious gatherings and seemed 



30 JANUARY FIFTEENTH 



to derive much edification there. At home, however, with 
her fellow servants she was very irritable and domineering. 
Once when she returned from a prayer meeting, she spoke to 
her companions in glowing terms of the spirit which had per- 
vaded the meeting. One of her companions then said: 
"Would that you had caught something of that spirit and 
brought it home with you." Dear friends, let us throw the 
whole force of the grace God has given us into the daily work 
which we are called upon to do. In the early church those 
who were placed in charge of the distribution of alms were 
exhorted to discharge this humble office with joy, and those 
who were possessed of the greater gift of prophecy were ex- 
horted to prophesy not in a spirit of vaunting, but in accord- 
ance with the measure of faith received from God. 

Do Thou, therefore, Lord, give us grace to know our- 
selves, that we may discern what gifts Thou hast bestowed 
upon us and to what end Thou wouldst have us use them. Do 
Thou help us to be faithful stewards for Thy name's sake. 
Amen. 



Sanuanj JHfimtilj 



Wherefore, holy brethren, partakers of the heavenly calling, 
consider the Apostle and High Priest of our profession, Christ 
Jesus; who was faithful to him that appointed him, as also Moses 
was faithful in all his house. Heb. 3: 1, 2. 

We would forever have remained captives of sin and death 
if God had not in his mercy sent forth a heavenly call to the 
dwellers on earth. This call is like the beacon light which 
pierces the darkness of the night, and points the way over the 
dusky deep. With what assurance may I not rely upon my 
Father's call! The call is heavenly, proceeds from heaven 
and leads to heaven; it is clear as heavenly truth; it is as 
comprehensive as the sky whose vault extends over both the 



JANUARY FIFTEENTH 31 



righteous and the unrighteous; it is glorious as heaven itself 
to which it invites needy sinners. The calling of God in 
Christ Jesus is heavenly indeed. Even to your heart this 
call sounded once, and has, no doubt, sounded time and again, 
but pray, have you given heed to it? To give heed to the 
heavenly calling is not merely to hear or to perceive it. To 
heed means to obey the call, to resolve as did the prodigal son 
to "arise and go to the father/' In seasons of trial and dis- 
tress, the consciousness that we have heeded the heavenly call 
is a sure anchor for our faith. Through faith all the holy 
brethren have attained to the eternal home, in spite of sin, 
trials, and death, for "the gifts and calling of God are with- 
out repentence^ (not repented of). But, dear brethren, no 
merely formal reliance on the fact that we once heeded the 
heavenly calling will suffice, unless we in every time of danger 
and need consider the Apostle and High Priest of our pro- 
fession. This is our only unfailing salvation. Jesus himself 
declared to the world that he was his Father's messenger or 
apostle. "He whom God hath sent speaketh the words of 
God" (John 3: 34). It is our great privilege and solemn 
duty to sit, like Mary, at the feet of Jesus and listen to his 
words. If we neglect this, we shall fail of access to that 
heaven to which we were called. Our Apostle is also our 
High Priest. Consider him ! When you feel weak and power- 
less, consider how he, at the right hand of his Father, prays 
for you, consider how he, as your advocate, defends you ; when 
you feel lonely, forsaken, and miserable, consider how he is 
moved by compassion and pity for you; when you are near 
fainting, consider how his heart yearns for you ! Only thus 
shall you be consistently heedful of the heavenly calling and 
attain to the promised inheritance. 

Lord Jesus, preserve Thy children in singleness of heart 
and faithfulness towards Thee. Amen. 



32 JANUARY SIXTEENTH 



Samrarg g>tximtiij 



For this man was counted worthy of more glory than Moses, 
inasmuch as he who hath buiided the house hath more honor 
than the house. For every house is buiided by some man; but 
he that built all things is God. And Moses verily was faithful 
in all his house, as a servant, for a testimony of those things 
which were to be spoken after; but Christ as a son over his own 
house; whose house are we, if we hold fast the confidence and 
the rejoicing of the hope firm unto the end. Wherefore as the 
Holy Ghost saith, To day if ye will hear his voice, harden not 
your hearts. Heb. 3: 3—8. 

In this portion of Scripture a comparison is made between 
Christ and Moses, which results in the elevation of the for- 
mer. Moses was faithful in the house (the tabernacle) which 
God caused to be built in the wilderness ; Christ is faithful in 
the spiritual house of the new covenant. This house consists 
of all those who believe in him. Moses built the tabernacle in 
accordance with the instructions he had received from God 
upon the mount; the Lord Jesus, likewise, in all his dealings 
with those who believe in him always acts in perfect accord 
with the will of his Father, as he himself says, I and the 
Father are one. The tabernacle was the most sacred posses- 
sion of the Israelites and under the leadership of Moses they 
defended it with their lives. Our Mediator laid down his life 
for the house over which he is the son. Moses carefully pro- 
vided all things necessary for the service in the tabernacle, 
such as oil, bread, etc. With yet greater faithfulness Jesus, 
our Lord, provides the children of his house with all necessa- 
ries ; they may therefore with full confidence say, "The Lord 
is my Shepherd, I shall not want." When the tabernacle was 
to be moved, each Levite had a particular burden assigned to 
him. The various parts of the tabernacle with all its instru- 
ments and utensils were carefully apportioned among the 



JANUARY SEVENTEENTH 33 

families of the tribe of Levi. This was called the service of 
the burden of the tabernacle. No detail was overlooked ; every 
one had his particular duty. It was a great honor to have a 
share in this service. If any one not entitled to this service 
engaged in it, he was punished. The tabernacle was protected 
against rain and sandstorms by coverings made from the skins 
of animals. Moses exercised the most scrupulous care of the 
house which God had entrusted to him ; but Jesus is yet more 
faithful in bearing and caring for his own. Moses was but a 
servant; Jesus is the Son. There is a great difference be- 
tween one who is a servant and one who is a son. The latter 
can say of the house that it is his ; not so the servant. Praise 
be to Thee, my Saviour, that I am permitted to be a member 
of the house in which Thou dwellest. Praise be to Thee for 
Thy faithfulness. I am indeed but a humble part of Thy 
tabernacle, yet even me Thou dost visit with Thy grace ; even 
me Thou dost cover with the shadow of Thy wings; even my 
name Thou hast inscribed upon Thy hands and bearest me 
Thyself in Thine own arms. He who toucheth me toucheth 
the apple of Thine eye (Zech. 2:8). Give me grace to hold 
fast the confidence and the rejoicing of the hope firm unto 
the end and every day to hearken to the voice of Thy Holy 
Spirit. Amen. 



Ifatmarg gw^ntmttlj 



For both he that sanctifieth and they who are sanctified are all 
of one: for which cause he is not ashamed to call them brethren, 
saying, I will declare thy name unto my brethren, in the midst 
of the church will I sing praise unto thee. And again, I will put 
my trust in him. And again, Behold I and the children which 
God hath given me. Forasmuch then as the children are par- 
takers of flesh and blood, he also himself likewise took part of 
the same. Heb. 2: 11—14. 



34 JANUARY SEVENTEENTH 

Jesus is not ashamed to call us brethren, though it seems 
that he would have abundant occasion so to do. These brethren 
are frail human beings tainted with sin and unbelief. Never- 
theless the blessed saying is faithful, that Jesus is not 
ashamed to call them brethren. How are we to understand 
this? Are we to think that although in his holy and pure 
heart he really is ashamed of us, yet in his great love, which 
covers a multitude of sins, he calls us brethren in anticipation 
of the day when as redeemed in heaven we shall better deserve 
that name? No; when he from heaven above looks down 
upon his brethren, he finds no occasion to be ashamed of them, 
for "He that sanctifieth and they who are sanctified are all of 
one," that is, of God. Jesus and his brethren are all partakers 
of eternal life, the life of God the Father ; and in comparison 
with this essential likeness all dissimilarities in things not 
essential shrink into insignificance. S'onship with God is not 
a beautiful dream ; it is the most sublime reality. To be sure 
the children of God in this life are often so destitute and 
humble, so ignorant of the manners and customs of the fash- 
ionable world about them, that the world often looks upon 
them with a condescending air or with unconcealed con- 
tempt, but the Lord of heaven is not ashamed to own them 
as his brethren. To be sure, also, they are contaminated with 
sin, but they are those "who are sanctified" and continually 
increase in likeness to their firstborn brother. that we, 
who yet are far remote from our Father's house, might realize 
our brotherhood with Jesus as keenly as it is realized by God, 
our Father, by Jesus, and by our brethren and sisters who 
have already entered into the many mansions of our Father. 
Before Jesus descended from heaven, he proclaimed through 
the psalmist that without shame of the brethren, in the midst 
of the church, he should declare God's name. Further, he 
promised through the prophet that he should not be ashamed 



JANUARY EIGHTEENTH 35 



to tread the same pathway which we must tread, the way of 
faith and trust in God; and again, he should not be ashamed 
to appear before God with the souls which he had redeemed 
and bought with his own blood, saying: "Behold I and the 
children which God hath given me." Jesus paid a great price 
to purchase for us this sonship. Just as the children have 
flesh and blood, so also he likewise took part of the same, yet 
without sin, and thereby he took upon himself all the condem- 
nation which our sinful flesh and blood had merited. love 
beyond compare! Ask yourself this simple question: Do I 
have flesh and blood? And as surely as this is true, so like- 
wise is it true that Jesus has acquired sonship also for you. 
It would prove your ruin beyond repair for time and eternity 
were you to set aside this sonship. It cost the Lord an infinite 
price to acquire this sonship for you; you may receive it for 
nothing and without price. 

Blessed Lord and only Saviour, praised be Thy name for- 
ever that Thou art not ashamed of me — of me, wretched 
creature of the dust. Amen. 



Satmarg lEigljtmttlj 

Forasmuch then as the children are partakers of flesh and 
blood, he also himself likewise took part of the same; that 
through death he might destroy him that had the power of death, 
that is, the devil; and deliver them who through fear of death 
were all their lifetime subject to bondage. For verily he took 
not on him the nature of angels; but he took on him the seed 
of Abraham. Heb. 2: 14—16. 

Nothing is so universally fear-inspiring as death; it may 
well be called the king of terrors. We see its frightful effects 
upon the bodies of those whom death has claimed ; they must 
be concealed in the earth away from human sight. Death is 



36 JANUARY EIGHTEENTH 



repulsive to all living beings. That so many men nevertheless 
without hope of eternal life have the courage to face death is 
due only to gross thoughtlessness and ignorance of what 
death really is. Death is for such men the gate of hell. Many 
surmise this and hence through fear of death they are all 
their lifetime subject to bondage. How happy they would be 
if, freed from the fear of old age and death, they might with- 
out ceasing enjoy the pleasures of this world! And yet that 
mighty enemy, death, has been overcome. Through death 
Jesus has destroyed him that had the power of death, that is, 
the devil. Death was the devil's most effective weapon; this 
has now been wrested from his hand. Just as David slew 
Goliath with the giant's own sword, so Jesus through his own 
death triumphed over him that had the power of death and 
annihilated his power. If the death of Jesus had been merely 
the result of natural law, it would have been a great triumph 
for the devil ; not being so, it proved to be the complete over- 
throw of the devil. There is no other possible explanation of 
the death of Jesus than that it was an atonement for our sins. 
The wages of sin is death. Jesus through his death atoned 
for sin and thereby deprived death of its sting and triumphed 
over the devil. To be in Jesus' keeping is to be free from the 
terror of death, even if our natural being shrinks from meet- 
ing death. A child may shudder at the sight of a dead ser- 
pent, yet there is no danger there. The children of God may 
shrink from the final meeting with death, but Jesus who has 
conquered death, leads them by the hand in safety. He has 
espoused our cause, — and this not only when he gave his life 
for us, but thenceforward continually. When you were still 
wandering astray as a lost sheep in the wilderness, he made 
your cause his own. And even now with all your daily sin 
and care, does he not watch over you, guard and protect you ? 
Yes, he has taken upon himself your anxiety, your tears, your 



JANUARY NINETEENTH 37 



past life, your present, your to-morrow, and your hour of 
death. Your health, your sickness, your family, your labor, 
your rest, your fear of the last dread enemy, — all is a care 
to him. Place yourself confidently in his loving bosom, re- 
joice in the redemption through him, and be not a slave un- 
der the bondage of sin, unbelief, or the fear of death. Jesus 
has made us free; let no one take our liberty from us. 

Blessed Redeemer, keep me in the shadow of the cross, that 
I may have no fear of death; and uphold me with Thy free 
Spirit. Amen. 



lanuarg ;KFtoteHttj 



Let love be without dissimulation. Abhor that which is evil; 
cleave to that which is good. Be kindly affectioned one to an- 
other with brotherly love; in honor preferring one another; not 
slothful in business; fervent in spirit; serving the Lord;... dis- 
tributing to the necessity of saints; given to hospitality. Bless 
them which persecute you: bless, and curse not. Rejoice with 
them that do rejoice, and weep with them that weep. Rom. 12: 
9—11, 13—15. 

The love of God, shed abroad in a human heart, is indeed 
wonderful. Love is the most precious of all things: faith, 
hope, and love abide, but the greatest of these is love. Love 
unites in itself all the Christian virtues. Every Christian 
virtue is love, from a certain point of view. Love deserves 
to be called the greatest of all virtues and to have complete 
dominion over our heart. Love is rich; it is all-comprehen- 
sive, and we are commanded in the Word to practice love at 
all times. Let love be without dissimulation ; real love must 
always he associated with truth, its bosom friend, for without 
truth love degenerates to indulgence or passion. Let love be 
holy, abhorring that which is evil and cleaving to that which 

Daily Meditations. 4. 



JANUARY NINETEENTH 



is good. Let love be tender, so that we be kindly affectioned 
one to another with brotherly love. Let love be respectful, so 
that we in honor prefer one another. Let love be ardent, so 
that we be not slothful in diligence but fervent in spirit. Let 
love be complete and undivided, so that we serve the Lord, or, 
more literally, become the Lord's bondservants, that is, give 
body and soul, and all that we possess to his service. Let 
love be generous, so that we communicate to the necessities of 
the saints, and that we be given to .hospitality. Let love be 
impartial, so that we rejoice with them that rejoice, and weep 
with them that weep. Let love be even divine, so that we may 
be enabled to bless them that persecute us : bless, and not 
curse. Where is such love to be found? Lord, only with 
Thee have I found such perfect love. Thou hast loved me 
with such an unfeigned, pure, tender, ardent, complete, gen- 
erous, impartial love, and that love has made me rich and 
blessed. In Thy love there was never to be found any deceit, 
weariness, or decrease ; its fountain has ever been overflowing, 
and I have tasted its sweetness. What, then, should I do but 
sit quietly at Thy feet and rejoice in Thy love, as the invalid 
seeks a place where the sun's rays may warm him? In my 
heart there is by nature no love to please Thee. My natural 
love is an erring love, impure and without light from heaven. 
It can make no one truly happy, nay rather, in spite of good 
intentions, it but destroys its most precious object. But when 
Thou openest my heart to Thy love, I am myself warmed, and 
then I, too, learn to love, and at this I rejoice. Still my 
heart is so depraved that I do not always comprehend the 
exceeding great importance of loving, ever loving, as Christ 
Jesus loves. I know that I ought to love, but I often get no 
further than loving in word instead of loving, as Thou wouldst 
have me do, in deed and in truth. Lord, teach me to walk 
in the precious way of love. Amen. 



JANUARY TWENTIETH 39 



Rejoicing in hope; patient in tribulation; continuing instant in 
prayer. Rem. 12: 12. 

Joyful, patient, prayerful, — these words tell us the char- 
acter which God wishes to see in his children as long as the}' 
are pilgrims upon the earth. If you believe in Jesus you have 
good cause to he joyful, for your Father in heaven has be- 
stowed many blessings upon you. Each clay he satisfies your 
need and is near to you. Is not this presence of God with 
you, in grace and truth, a greater occasion for joy than your 
need an occasion for grief? God does not always make the 
future seem pleasant to you, hut the present moment he ever 
fills with his mercy. Your way ma}?- be dark ; but if you con- 
tinue to be a child of God, your condition can never be such 
that its elements of joy do not outweigh its elements of 
sorrow. You have always abundant reason for joy. Even if 
the present dark cloud should reveal to you no silver lining, 
the Lord nevertheless exhorts you to rejoice in hope. Look 
beyond the present, upward to your eternal home and your 
incorruptible inheritance, and rejoice in your heart. — You 
have reason to be patient. Your Father measures your trials 
and makes perfect his power in your weakness. "There hath 
no temptation taken you but such as is common to man; but 
God is faithful, who will not suffer you to be tempted above 
that ye are able; but will with the temptation also make a 
way to escape, that ye may be able to bear it" (1 Cor. 10 : 13). 
In days of tribulation you must walk in the path of your 
Saviour who was made perfect by suffering. Dear brother, 
be patient. The Lord is at hand. In patience and hope is 
our strength. Soon all need shall have disappeared, the sun 
of righteousness shall arise in all its splendor and the mists 
of the earth shall vanish away. — You have reason to be joyful 



40 JANUARY TWENTY-FIRST 

and patient; you have also reason to be instant in prayer. 
Your Father in heaven has never failed you when you came 
to him seeking for grace. You have received many glorious 
evidences of the effectiveness of prayer; you would have still 
more if you had greater confidence in your heavenly Father's 
promises. If you have any prayers yet unanswered, be assured 
it is because the Lord would make you still more earnest and 
unceasing in prayer. Continue to pray, wait, believe ; he who 
beseeches such a God as ours for help shall never depart un- 
succored. Joyful, patient, instant in prayer, — such, God, 
Thou wouldst have me be; and such I may become, such I 
will become, for Thou hast Thyself awakened in my heart the 
desire so to be. Lord, here am I ; take me and by Thy grace 
transform me and make me such as Thou wouldst have me be. 
Amen. 

ianuarg 5fai£ttig-fir0i 

For we are his workmanship, created in Christ Jesus unto good 
works, which God hath before ordained that we should walk in 
them. Eph. 2: 10. 

The object of these words is to show that salvation is the 
result of pure grace. We can not by any good works even 
assist in bringing about our conversion ; we must first become 
the "workmanship" of God. And this is effected by no as- 
sistance on our part; it is a creative act of God himself 
through Christ Jesus. All cooperation on the part of man 
is excluded from God's creative acts, for in the natural man 
there is no material suitable for God's purpose; everything 
must be made new through God's omnipotent, creative word. 
Could the apostle show in a more forcible manner that you 
may come to Jesus, poor and helpless as you are, with a heart 
in which there appears to your view at least nothing but the 



JANUARY TWENTY-FIRST 41 

works of the devil? But we have become the workmanship 
of God. Let us see what conclusions follow from this fact. 
God prizes his work very highly and is exceedingly vigilant 
in guarding it. If you had devoted a great portion of your 
life in producing a work of art, would you not value it highly ? 
Surely then God watches over the work of the Spirit in our 
hearts with pleasure and fatherly solicitude; for this work 
is the work of our Lord Jesus Christ, whom we have made to 
serve with our sins, and whom we have wearied with our in- 
iquities (Is. 43: 24). God cares for you; in his sight you 
are more precious than all the treasures of earth. And if his 
ways are past finding out, and if he gird you with darkness 
round about, he still does nothing else than he who has found 
a precious jewel. The jewel is not always placed in the light 
of day : it is often laid away in dark places of safety. So the 
Lord keeps in safe places his children, the work of his hands. 
— Still another conclusion. It follows from the fact that we 
are the workmanship of God, that we should live for the 
glory of the Master. A skilful watchmaker will so construct 
a watch that its mechanism will be perfect and that it will 
keep time correctly. Is it to be supposed then that God 
should so perform his work that it could fail to reflect credit 
upon its author? No, indeed; as the workmanship of God 
we must so live that with our good works we may glorify 
our Father who is in heaven. God has even "before ordained" 
our works that we should walk in them. The inner power as 
well as the outward circumstances which make possible these 
works, — all is before ordained. It might be said that the 
deeds are there > ready at hand, in Christ Jesus to be received 
by us. A locomotive has effectual power to perform its office 
of drawing a heavy train and to proceed in the right direction 
only when it remains upon the track designed for its use. 
S'o likewise the Christian must abide in the Spirit; for it is 



42 JANUARY TWENTY-SECOND 

he who leads us in the performance of the works before or- 
dained for its in Christ. If we thrust aside the Spirit, we 
will be given over to profitless wanderings upon our own self- 
chosen ways, which lead out to the destruction of ourselves 
and others. Dear brother, let us therefore walk in the Spirit. 
Make of me, Lord, such a work of Thy hands which 
glorifies Thy name. Amen. 

iatutarg Stu^ntg-Bernni 

Wherefore remember, that ye being in time past Gentiles in the 
fiesh, who are called Uncircumcision by that which is called the 
Circumcision in the flesh made by hands, that at that time ye 
were without Christ, being aliens from the commonwealth of 
Israel, and strangers from the covenants of promise, having no 
hope, and without God in the world. Eph. 2: 11, 12. 

This description which Paul here gives of the state of the 
heathen world ought to move every man's heart. Millions of 
human beings, now upon this earth, are in a condition as 
miserable as that described by the apostle in the w T ords above; 
they are without Christ, aliens from the commonwealth of 
God's people, strangers to the promises, without hope and 
without God in the world. Dear brethren, consider these 
things, not merely with a passing thought, but consider them 
until your hearts are seized with compassion for the heathen, 
and your prayers for them become fervent and your gifts for 
the mission cause become a real offering to the Lord. — But 
the above description also fits the nominal Christian exactly. 
If you are a stranger to God in your heart, then you have no 
living hope; the promise of salvation does not avail you as 
long as you live in sin and love sin; you are not a fellow- 
citizen with the saints and of the household of God, if you 
have entered into fellowship with the world; and if you do 



JANUARY TWENTY-SECOND 43 

not live the new lii'e by the i'aith of the Son of God, you 
"have not the Son;"' and "he that denieth the Son, the same 
hath not the Father."' You also, then, are without Christ, 
without hope, and without God in the world. Remember 
this, says the Scripture. And it is indeed well worth remem- 
bering, for few are they who believe that their condition is 
so desperate; and further, few people are willing to consider 
their personal relation to God. "Are you saved Y" one person 
asked another, and the answer was, "That is something I 
never thought of." But do you remember and earnestly con- 
sider these things before it is too late. I am convinced that 
the lost spirits throughout eternity deplore that they are 
without God. It is a terrible thing to be without God while 
here on earth, but it is still more terrible to be without God 
in eternity. If you who read these lines be found in Jesus, 
so that you who were formerly without Christ, without prom- 
ise, without hope, and without God, now have won Jesus, and 
with him all things, then remember this. Your despondency, 
your low spirits, your murmuring, your restlessness, all this 
is out of place; you are rich and blessed in Jesus. my 
downcast heart, rise from thy stupor ! Are you unmindful 
of how much you possess : the friendship, grace, and fellow- 
ship of Christ ? He lives, and is the same, yesterday, to-day, 
and forever. Praise the Lord, my soul, and forget not all 
his benefits. Dear brethren, consider these things, until you 
glow with zeal for those who have not as yet attained to that 
blessedness which now is yours. 

Lord, teach me to say, as Thy servant of old : The ten- 
der mercies of our God will I remember. Amen. 



44 JANUARY TWENTY-THIRD 



ilamtarg aln^tttg-iljtrin 



But now in Christ Jesus ye who sometimes were far off are 
made nigh by the blood of Christ. For he is our peace, who hath 
made both one, and hath broken down the middle wall of partition 
between us; having abolished in his flesh the enmity, even the 
law of commandments contained in ordinances; for to make in 
himself of twain one new man, so making peace; and that he 
might reconcile both unto God in one body by the cross, having 
slain the enmity thereby. Eph. 2: 13 — 16. 

The only real happiness to be found in this life is the 
happiness of being near to God. The happiest being in this 
world is the man who is nearest God. Therefore those who 
have reached the goal and who now are safe at home in their 
Father's house are happier than all their brethren who are 
yet pilgrims here below, for those at home are yet nearer God. 
When the apostle wishes to describe the happiness of the 
Gentile converts in the church of Ephesus, he says : But ye 
who sometimes were far off are made nigh by the blood of 
Christ. When God gathers his children close to his bosom, 
he rejoices over them with joy, he rests in his love, he joys 
over them with singing (Zeph. 3: 17), and under no other 
circumstances are the children as happy as when they feel 
themselves safe and secure in their Father's arms. Distance 
from a given place is often best measured by the hindrances 
to be overcome in reaching that place. Now the blood of 
Christ has cleared away all the hindrances which sin had 
placed in our way. All determination on our part, all our 
effort, all our labor, and all our prayers are fruitless if we 
ignore the blood of Christ. Mark the words: Ye are made 
nigh by the blood of Christ. If we have come nigh unto 
God, we are also nigh unto our fellow men. Sin has raised 
a wall of partition not between man and God only, but also 



JANUARY TWENTY-THIRD 45 

between man and man. Between the Jews and the Gentiles 
stood the barrier of enmity. The Jews were proud of the law 
of commandments which had been given to them in ordi- 
nances, and they despised the Gentiles. The Gentiles proud 
in the consciousness of their temporal power looked with con- 
tempt upon the insignificant nation of the Jews. Thus the 
wall of partition continued to grow greater until it was 
broken down at the cross, and Jews and Gentiles, both recon- 
ciled by the blood, were united in one body in Christ Jesus. 
Such walls of partition still continue to arise between men, 
between neighbors, between former friends, between the vari- 
ous orders of society. Envy, pride, arrogance of birth or of 
wealth, the spirit of faction, conceit, and so on are the stones 
with which these walls of partition are constructed; but at 
the cross they are all broken down and we become one in 
Christ. He is our peace; in him the shattered members are 
reunited. Look well, dear brother, lest any such barriers be 
found between you and your neighbor. Testify faithfully 
to the reconciling power of the blood of the Lamb that all 
such walls, if any exist, may be broken down. When you 
have received the forgiveness of all your sins, when you have 
been saved by grace alone, there should be no person in the 
world whose servant you would be unwilling to be. Draw 
nigh unto your Father in heaven and you will feel the neces- 
sity of forgiving, of consecrating yourself to God's service, 
of leading your fellow men to Christ and of ministering unto 
them with all the love with which the gospel inspires you — 
and all to the end that you may be made one body with them 
by the cross of Christ Jesus. 



46 JANUARY TWENTY-FOURTH 



For ye see your calling, brethren, how that not many wise men 
after the flesh, not many mighty, not many noble, are called: but 
God hath chosen the foolish things of the world to confound the 
wise; and God hath chosen the weak things of the world to con- 
found the things which are mighty; and base things of the world, 
and things which are despised, hath God chosen, yea, and things 
which are not, to bring to nought things that are: that no flesh 
should glory in his presence. I. Cor. 1: 26 — 29. 

The preaching of the ctoss seemed "foolishness" and was 
very offensive to many in Corinth. Paul calls attention to 
the fact that many of the brethren to whom the foolishness 
of the gospel was distasteful were themselves among "the 
foolish things of the world." A very effective way, indeed, 
of silencing those who were ashamed of the gospel ! In the 
great city of Corinth, with its six hundred thousand inhab- 
itants, class distinctions were much more closely drawn than 
in our own day. The upper class was made up of the "wise 
men," that is, the philosophers, the magistrates or the mighty, 
and the nobles; in the lower class were to be found, among 
others, the four hundred thousand slaves living in the city. 
Especially among these a great harvest had been garnered 
through the preaching of the gospel. The Christians in 
Corinth were hardly regarded as members of the body politic 
by the rest of the inhabitants of the city ; they were the foolish 
things of the world, the base, the despised, yea, things which 
are not. It is profitable to Christians to remember in what 
esteem they are generally held by the world. They are ac- 
counted less than nought. "If it had not been the Lord who 
was on our side, then they had swallowed us up quick," says 
the psalmiV (Ps. 124: 2, 3). But their souls are in God's 
hands. The state of humiliation in which both the gospel 



JANUARY TWENTY-FOURTH 47 

itself and its adherents appear here on earth is honored by 
the Lord. Human wisdom and power are not needed as 
supports for his kingdom. It prevails through the "foolish- 
ness" of God. Yea, human wisdom, power, and greatness are 
more likely to injure God's cause. This wisdom, therefore, 
is put to shame, entirely excluded from God's plans for the 
salvation of mankind. We should, however, note not merely 
our outward state; for however insignificant and lowly this 
may be, our real baseness, foolishness, and weakness are to 
be found in our heart. We can all trace our lineage to Adam, 
from whom we have received in common the inheritance of 
a depraved nature; the common weakness of us all is our in- 
ability to conquer ourselves; even our own thoughts are not 
subject to our command. Our common foolishness shows 
itself in our inclination to choose perishable things in pref- 
erence to things durable and eternal. 

Dear friends, become as little children. Our boasting is 
excluded. God chooses the foolish, the base, the weak things. 
This is his good pleasure, and it is our only glory. But this 
glory is great. The nobility of God's people is expressed in 
the words of the apostle : Ye are of God. The wisdom of 
God's people consists in their knowledge of God's will and 
their submission to it. Their high estate is their fellow 
citizenship with the saints. Let us set our affection on things 
above, not on things on the earth; let us seek those things 
which are above, where Christ sitteth on the right hand of 
God. Lord, draw our hearts unto Thee and the things 
above. Amen. 



48 JANUARY TWENTY-FIFTH 

ianuarg ©wtttg-ftfilj 

But of him are ye in Christ Jesus, who of God is made unto us 
wisdom, and righteousness, and sanctification, and redemption; 
that, according as it is written, He that glorieth, Jet him glory 
in the Lord. I. Cor. 1: 30, 31. 

From the world's point of view those who believe in the 
gospel of Christ are foolish, base, things which are despised 
(verses 27 and 28), and even as things which are not. And 
as the believers look upon the corruption of their own heart 
they must renounce all claim to wisdom, strength, and no- 
bility, and are even forced to confess they are as nothing. 
But all this which is lacking in themselves they have abun- 
dantly in Jesus. How can this be ? Of God he has been made 
unto them wisdom, righteousness, sanctification, and redemp- 
tion. What a marvel it is and how it proves the goodness 
of our Lord that he first became all this unto us and then 
makes it possible for us by faith to appropriate all these 
things to ourselves. Jesus was made wisdom unto us chiefly 
when he took on himself our flesh and by his word revealed 
unto us God's will and further made his life completely to 
accord with that will. He was made righteousness unto us 
chiefly when by his death he atoned for our sins and when 
by his resurrection he sealed our redemption. He became 
our sanctification, in its most proper sense, when he assumed 
the seat of glory in the heavens, from which he sends his 
Holy Spirit into the hearts of his children. He has already 
been made our redemption ; but he shall in a yet more marked 
degree appear as such when he comes in the heavens to take 
t^ himself his own. All that which we lack in ourselves but 
which we need in order to live in close communion with God 
through eternity, we possess in Christ Jesus. What wonder- 
ful goodness, we say again, on the part of Jesus; and how 
simple the manner in which this precious gift is bequeathed 



JANUARY TWENTY-SIXTH 49 

to us ! I become righteous by receiving Jesus through faith. 
He is my righteousness. I gain sanctification and wisdom in 
the same way. Jesus received by faith is my sanctification 
and my wisdom. Similarly my redemption consists in noth- 
ing else than in meeting him in faith in the resurrection of 
the righteous or on the day when he shall appear in the 
heavens. In all my poverty then I will glory in the riches 
of the Lord. If need and anxiety be my portion, I will not 
despair; but notwithstanding my own perplexity I will lift 
up my head and say, Jesus, my wisdom, Thou art abundantly 
able to save. When I am oppressed by my sin and guilt, I 
will not remain under condemnation, but I will again glory 
in my Lord and say, I believe in the forgiveness of my sins, 
for Thou art my righteousness. When I observe with shame 
how little I resemble my Lord, I will not permit my courage 
to fail me, but I will open my heart to Jesus ; he is my sanc- 
tification. And when during my pilgrimage I grow weary 
and faint, I will breathe the prayer: Come quickly, Lord 
Jesus; Thou art my redemption. Yea, come; come quickfy, 
Lord Jesus. Amen. 

SatmarQ ute^ntg-mxilj 

But if your gospel be hid, it is hid to them that are lost: in 
whom the god of this world hath blinded the minds of them which 
believe not, lest the light of the glorious gospel of Christ, who is 
the image of God, should shine unto them. For we preach not 
ourselves, but Christ Jesus the Lord; and ourselves your servants 
for Jesus' sake. II. Cor. 4: 3 — 5. 

The gospel is a message to the world of the glory of Jesus 
Christ. The essential content of the gospel is Christ, and 
especially the glorified Christ. Luring the time of his hu- 
miliation the personality of our Lord developed, and as our 
glorified Saviour he became something more than what he 



50 JANUARY TWENTY-SIXTH 

had been during his time of servitude and abasement. He 
learned obedience by the things which he suffered ; and being 
made perfect, he became the author of eternal salvation unto 
all them that obey him (Hebr. 5: 8, 9. His work also 
proceeded gradually, and was fully accomplished when he 
entered into glory. He is now the propitiation for the sins 
of the whole world; he is our peace, full and complete; he is 
the Lord under whose feet are put all things ; he is the perfect 
Saviour of his church and of the individual believer as well. 
This is no truth that is hid. The gospel is free and accessible 
to the whole world. How gladly would not Satan hide it, 
so that the glory of Christ might be withheld from sinners. 
But this is beyond his power. He may for a brief space 
obscure the gospel and cause the believing soul to tremble, 
but to the righteous the light will always again appear (Ps. 
97: 11). God never hides his gospel. No, no, it has cost 
him the blood of his own Son, and therefore it is his divine 
pleasure and command that its glorious rays shall reach to 
the vilest of sinners. Oh that you in the hour of distress 
might cling to the assurance that your God has never hid 
his gospel from you, even if it be obscured at times ! The 
gospel shines; the gospel sheds beams of brightness, the 
brightness of the glory of Jesus Christ, over you, poor sinner. 
From one point of view it may be said that the gospel is hid, 
in so much as the god of this world blinds the minds of them 
which believe not, so that they do not see the glory of the 
gospel. In the name of Satan, "the god of this world," that 
sad truth is contained that the great mapority of men are 
blind to the gospel, and also that the cause of this is found 
in the fact that they have been captivated by the things of 
this world. The heart can not look both at the things which 
are seen and at the things which are not seen. If the heart 
looks at temporal things it becomes blind to the gospel. And 



JANUARY TWENTY-SEVENTH 51 

whatever the world does not see it does not believe. If the 
gospel is hid to you, it is not because it contains so much 
that is contrary to reason, but because your mind is blinded 
by the god of this world. But if so, then you are also one of 
those that are lost, because the gospel is the only way to sal- 
vation. But when you no longer are blind to your lost state, 
then God will grant you to see the glory of the gospel. 

Thanks be to Thee, Lord, that Thy word is a lamp unto 
my feet, and a light unto my path. Amen. 

Be of the same mind one towards another. Mind not high 
things, but condescend to men of low estate. Be not wise in 
your own conceits. Rom. 12: 16. 

Self-conceit is deeply rooted in human nature. Self-con- 
ceit was the cause of the fall. The greater number, too, of 
the schisms and dissensions resulting from differences of 
opinion in things spiritual have their origin in self-conceit. 
The greatest hindrance in the way of rinding peace with God 
and the greatest impediment in the way of sanctiflcation is 
this same conceit by which a man is led to believe he is some- 
thing, when he is nothing. In our daily association with our 
fellow men self-love causes a nameless amount of misery. 
Men who are otherwise excellent cannot dwell in unity, since 
each wishes his own judgment to be the determining factor 
in every case. Hence men often part in anger. S'ervants and 
masters who might live together in peace and happiness cry 
out one against another, because the servant in his self- 
conceit can abide no admonition or correction. Talents of 
no mean order often fail to bring forth fruit simply because 
of the obstinate, foolish pride of him to whom they have been 
given. Every one wishes to be his own director. Where is 
the self-conceited man to be found? It is onlv with the 



52 JANUARY TWENTY-SEVENTH 

greatest effort that we can look deep down into our own 
heart and plead guilty. Certain sins are peculiar in their 
nature. Some are much more difficult to confess than others. 
It is indeed hard to stand forth among men and say, I am 
self-conceited. We know of no other means to discover this 
sin or to conquer it when discovered than to place the example 
of Jesus Christ himself before us. He did not mind "high 
things" ; he did not even count it "a prize to be on an equality 
with God" (Phil. 2 : 6, Eevised Version), but he condescended 
to men of low estate. He devoted himself to a ministry of 
love. He moved among the humble children in the house 
of Israel. He himself condescended to men of low estate and 
therefore he can admonish us to do likewise. Accordingly, 
dear brother, stop in quiet contemplation before the eloquent 
image of your humble, ministering S'aviour. Make no com- 
parisons between yourself and others. Let not the image of 
any other man whom you consider more self-conceited than 
yourself occupy your thoughts or obscure your vision. Stand 
in solitude before the image of him who was the servant of 
all. How your soul is bowed in shame ! And yet, how power- 
fully does not the influence of that image make itself felt 
within your heart drawing you to him. By nature you seek 
and strive for things that are (f high" ; but by the grace which 
God bestows upon you, you will learn to move in ministering 
love among the lowly. If you remain long in quiet contem- 
plation before the image of Jesus, the spirit of service, the 
spirit of self-sacrificing love will surely take possession of 
your soul and you will yourself become one of the faithful 
men of low estate. 

Dear Lord Jesus, I long to flee from myself and be with 
Thee. Take away from my soul its wicked self-conceit; and 
grant that my mind may become more and more like unto 
the mind which is in Thee. Amen. 



JANUARY TWENTY-EIGHTH 53 



Recompense to no man evil for evil. Provide things honest in 
the sight of all men. If it be possible, as much as lieth in you, 
live peaceably with all men. Dearly beloved, avenge not your- 
selves, but rather give place unto wrath: for it is written, Venge- 
ance is mine; I will repay, saith the Lord. Therefore if thine 
enemy hunger, feed him; if he thirst, give him drink: for in 
so doing thou shalt heap coals of fire on his head. Rom. 12: 
17—20. 

It is as natural for man to seek revenge as it is for a wild 
beast to turn upon its enemies with tooth and claw. Ever 
since the fall the passion for vengeance has completely con- 
trolled the ungodly. The song of Lamech, a descendant of 
Cain, is well known: "I have slain a man to my wounding, 
and a young man to my hurt. If Cain shall be avenged 
sevenfold, truly Lamech seventy and sevenfold" (Gen. 4: 
23 — 24). Since that day it has continued to be the practice 
of the wicked to avenge themselves sevenfold or even seventy 
and sevenfold. But vengeance is the Lord's; and there shall 
come a day when he will visit in his wrath those who have an- 
ticipated him in this respect. What a terrible day it will be 
when the Lord shall wreak vengence upon them that have taken 
vengeance into their own hands ! May God be merciful to 
you and to me that we in time may awaken to a realization 
of this fact. We said it is natural for men to avenge a wrong 
or insult offered them. Is this not so? When any one 
speaks unkindly to you, or refuses to do you a favor, or in 
any manner puts a slight upon you, is not your first feeling 
a determination to pay him in the same coin? How do you 
govern your tongue, that "unruly evil, full of deadly poison" 
(James 3:8)? Do you never use it as an instrument of 
vengeance? But, praise be to God, however natural it may 

Daily Meditations. 5. 



54 JANUARY TWENTY-EIGHTH 

be to recompense evil for evil, the grace of God is able to 
create in our hearts a new nature. The power of God's grace 
transcends all limitations. This grace has power to make us 
like unto him "Who when he was reviled, reviled not again; 
but committed himself to him that judgeth righteously" 
(1 Peter 2 : 23) . To follow in the steps of Jesus, in all things 
to resemble him, — this is indeed a strange mode of living, 
and very humiliating to our natural pride. But even though 
we refrain from recompensing evil for evil, even though we 
studiously avoid provoking our fellow men, the world will 
never allow us to live a life of peace wholly undisturbed. 
This the apostle realized when he said : "If it be possible, as 
much as lieth in you, live peaceably with all men." We are, 
however, amply repaid for all our acts of self-denial by the 
close communion in which we are allowed to walk with Jesus. 
The full forgiveness which he daily gives us is the power by 
which we shall conquer. Is it not sufficient that the Lord 
has said : He that toucheth you, toucheth the apple of mine 
eye (Zech. 2: 8)? Dear brother^ let your motto be, Ever 
forward, step by step. By perseverance in this course you 
will grow less sensitive to the pain which you are made to 
suffer through the malice of your fellow men, and you will 
grow to have more sympathy with them as you think of the 
condemnation which their wickedness is drawing upon them. 
Your heart will then be filled with love and compassion, and 
you will be enabled to pray "for them which despitefully use 
you and persecute you" (Matt. 5: 44). 

In the abundance of Thy forgiveness, Lord Jesus, I would 
live, in order that I may give freely as I myself have received 
freely. Teach me so to live and testify of Thee among my 
fellow men. Amen. 



JANUARY TWENTY-NINTH 55 



iamrarg 2ta?ntg-ntttitj 



Be not overcome of evil, but overcome evil with good. Rom. 
12: 21. 

Keader, if you are a true disciple of the Lord Jesus, you 
know that it was his love which conquered you. There was 
a time when you did not love him; but his love laid siege to 
your heart, and finally that love triumphed over your heart. 
The power of his love was too strong to be resisted. Let me 
remind you of the Lord's merciful dealing with you ever 
since that day. Whenever you have succeeded in forgiving, 
loving, and blessing your enemy — contrary to your natural 
inclination — the power to do this has always been derived 
from the love with which Jesus has loved you and from the 
unmerited forgiveness of your own sins, all of which has so 
overwhelmed you that you were thereby enabled to love your 
enemy even as you were loved by your Saviour. Your want 
of faith, your lack of patience, your indifference and sloth- 
fulness, your self-love, and all your other evil tendencies have 
not been permitted to draw you entirely away from the love 
of Christ Jesus. In a word 5 the Lord has continually over- 
come your evil with his own good. He has inscribed upon 
his own heart this principle which governs all his dealings 
with sinners : I am not to be overcome with evil, but I over- 
come evil with good. Do you not feel inspired with thank- 
fulness to the Lord for so doing, and will you not permit him 
to inscribe this law deeply upon your heart? Is it not a 
precious privilege that in dealing with the evil about you 
you may follow the example of your Master, who has so 
graciously dealt with } r ou? Consider how glorious it is that 
you may wage the battles of the Lord, and through the good 
which Jesus has wrought in you overcome the evil round 
about you. Dear brother, this matter concerns you much 



56 JANUARY THIRTIETH 



more closely than you may imagine. You must either over- 
come the evil or be overcome by it. There is no other alter- 
native. When in the name of Jesus you are contending 
against the evil, you are fighting for your own life. Do not 
imagine that you will ever overcome the evil in those about 
you, your children, your servants, your husband or wife, or 
your fellow men in general, by yourself becoming angry and 
chiding them with anger. By such a course you simply add 
fuel to the devil's fire. Whatever truth there may be in the 
proverb, "Evil must be cured by evil," it is certain that this 
is not true in the kingdom of God. Evil can be overcome 
only by good. Pray, therefore, that the text we are now con- 
sidering may be inscribed in your heart, and that it may be 
your motto, your governing principle in your daily walk and 
conversation among your fellow men. Pray with all your 
heart and soul to this end, that you yourself may prevail in 
life's great battle and that in the strife you may win some 
booty for your Lord and Master. 

Lord Jesus, do Thou overcome my heart more and more, 
that also I may overcome the evil in the world through Thy 
name. Amen. 



iJantranj Stytrttolj 



Now faith is the substance of things hoped for, the evidence of 
things not seen. For by it the elders obtained a good report. 
Through faith we understand that the worlds were framed by the 
word of God, so that things which are seen were not made of 

things which do appear But without faith it is impossible to 

please God; for he that cometh to God must believe that he is, 
and that he is a rewarder of them that diligently seek him. Heb. 
11: 1—3, 6. 

Just as charity is the subject of the thirteenth chapter of 
the first Epistle to the Corinthians, so faith is the subject of 



JANUARY THIRTIETH 57 



the eleventh chapter of the Epistle to the Hebrews. Faith 
and charity (or love) are also the sum total of Christianity. 
It is a glorious thing to have faith, to believe. Faith em- 
braces the whole unseen, heavenly world and makes it far 
more real to our hearts than the visible and material world 
is to our outward senses. We are occupied with things which, 
though unseen, are objects for the longing of our spirit, and 
in faith we behold them day by day, although the world sees 
them not. God, Jesus, the angels, our heavenly home, all 
these things are present to us through faith. Just as the 
telescope enables us to see far beyond the limit of vision of 
the natural eye, so faith carries us heavenward beyond the 
limitations of reason and the senses. We said that it is a 
glorious thing to believe; yea, so glorious is faith that our 
heart leaps with joy at the thought that we are permitted to 
believe. And what may I believe? I may believe that God 
who is the eternal Father is my Father^ who loved me unto 
death and who keeps faith forever; that Jesus is my own 
merciful High Priest, King, and Shepherd. Jesus once asked 
his disciples, "Where is your faith?" (Luke 8: 25) and this 
question I ask myself again and again. It is so strange to 
believe in things unseen; it is so difficult for a poor mortal 
being to believe that which runs counter to the senses. Pos- 
sibly this is the reason why my faith is so feeble? And yet, 
if I perceived, how would I then believe? Is this faith, to 
believe only those things which a person sees? Let me then 
look at him whom I believe, and not at my faith ! But do we 
really believe that he is? He that cometh to God must be- 
lieve that he is. Is it possible to be convinced that there is 
a personal, living God who has all power, who loves infinitely, 
who knows all things, who is present everywhere, who is in 
an infinite degree purer, better, richer and more generous 
and beneficent than all earthly parents together; is it, I say, 



58 JANTTAKY THIRTY-FIRST 

possible to believe that there is such a God and still be filled 
with — unbelief? Certainly not. It is just in this faith in 
the existence of a personal God that we are deficient. my 
God, I deplore my unbelief, but like the prodigal son I flee 
to Thee for compassion. 

My dear heavenly Father, let me never dishonor Thy name 
by doubting Thy word. Amen. 

ifamtarg Stjtrtg-firBt 

These all died in faith, not having received the promises, but 
having seen them afar off, and were persuaded of them, and em- 
braced them, and confessed that they were strangers and pilgrims 
on the earth. For they that say such things declare plainly that 
they seek a country. And truly, if they had been mindful of that 
country from whence they came out, they might have had oppor- 
tunity to have returned. But now they desire a better country, 
that is, an heavenly: wherefore God is not ashamed to be called 
their God: for he hath prepared for them a city. Heb. 11: 13 — 16. 

These pilgrims and strangers are now at home with their 
God and Father, and have reached the country which they 
sought in faith. Their journeying was a journeying in 
faith, and through their faith they yet speak though dead. 
Abel, the first one of these, exhorts us in these words : Let 
every act of your life be done in faith. The sacrifices of 
Abel and Cain were to all appearances equally good; but Abel 
believed that God would receive his sacrifice with pleasure; 
and his faith was not brought to shame. Do everything, even 
the minute details of your daily life, in faith, and you shall 
receive the testimony of God. Enoch, the second of these 
pilgrims, says : Cleave to God in faith. Enoch lived a godly 
life for three hundred years. In spite of his ungodly sur- 
roundings and notwithstanding his long pilgrimage he per- 
severed through three centuries and thus came nearer and 



JANUARY THIRTY-FIRST 59 

nearer to God. Finally God received him up into his heav- 
enly home. Noah, the third, testifies : Give God glory by 
your faith; by unbelief you dishonor him. It could not have 
surprised us if when God told Noah to build the ark, Noah 
had replied that he was unable to do so. But he did not wish 
to dishonor God, and so through faith in him the impossible 
became possible. Inspired with holy fear of his Lord, he 
heeded the command which he had received, and notwith- 
standing the scorn of his contemporaries he proceeded with 
a glad heart to carry it out. Abraham, the fourth, asserts: 
Have faith in God; he cannot lie. Abraham left the land 
of his fathers without knowing whither he was to go. He 
owned nothing but a tomb during the time he lived in the 
land which God had promised him. He was ready to sacri- 
fice the son through whom God has promised to make him 
the father of a great people; for there sounded ever in his 
ears the voice: God cannot lie. Sarah, the fifth, implores 
us : Believe, even though your faith be weak, imperfect, and 
struggling. Sarah was ashamed of her unbelief; but while 
she confessed her own lack of faith, she knew that God was 
faithful. Isaac and Jacob, the sixth and seventh in the list 
of faithful pilgrims, cry to us : Believe ; through faith you 
will bequeathe to your children the greatest inheritance pos- 
sible, the blessing of God. The blessing of the father builds 
the home of the children. Finally Joseph, the eighth, says: 
Believe in God; for the future will then appear bright unto 
you. Joseph saw with prophetic vision the troublous times 
which were to come upon his people after his death; but he 
saw in faith also the triumph of Israel over these trials, and 
he therefore prayed that they should not fail to carry his 
bones up to the land of Canaan. Is God ashamed to be 
called the God of those who put their trust in him? No, 
indeed. If we glorify him in faith, he will visit us with his 



60 FEBBUABY FIBST 



good pleasure during our pilgrimage ; and when this is at an 
end, he will open unto us the gates of the "city, which hath 
foundations, whose builder and maker is God" (Heb. 11: 10), 
and into which the saints have preceded us. 

Lord Jesus, do Thou lead me in the footsteps of the saints. 
Amen. 



Stebntarg 3Ftrst 



Blessed be God, even the Father of our Lord Jesus Christ, the 
Father of mercies, and the God of all comfort; who comforteth 
us in all our tribulation, that we may be able to comfort them 
which are in any trouble, by the comfort wherewith we ourselves 
are comforted of God. II. Cor. 1: 3 — 4. 

He who has learned to know God as the Father of mercies 
♦and the God of all comfort cannot fail to bless him. Paul 
: had so learned to know God when he as the chief of sinners 
received forgiveness for all the sins of his past life; and he 
had continued to know his God as ever the same through 
every passing day of his life. Is it to be wondered at then 
that he says, "Blessed be God"? You too have certainly in 
your pathway through life encountered Mercy going about 
clad in human form. Mercy is beautiful as she goes about 
ministering to the children of sorrow and poverty. Her eye 
is compassionate, her heart and her hand are open to all. 
How much more beautiful is not then divine mercy, and how 
much more benign he who is the Father of mercies? And 
this Father of mercies is my God! How comforting the 
thought that since he bears the title, Father of mercies, he 
must be also in his relation to me a merciful Father. Noth- 
ing less than this assurance could quite satisfy me; but of 
his mercy toward me I am entirely assured, and therefore 
with the apostle I raise my voice in thanksgiving and praise : 
fr CJnto the King eternal, immortal, invisible, the only wise 



FEBRUARY FIRST 61 



God ? be honour and glory for ever and ever. Amen." This 
Father of mercies is also the God of all comfort. He has 
comfort for me in all my trials, comfort abundant and ever- 
lasting. I need seek no comfort elsewhere. There is none 
beside him who can adequately comfort me in all distress. 
Oh, that I at all times did but flee to him ! His comfort is 
so different from all that human comforters have to offer me, 
so solacing, so healthful, as tender as a mother's, and yet so 
inspiring and so invigorating. Seek your comfort, my 
soul, only in God. But God is the Father of mercies and the 
God of all comfort to us only to the end that we in turn may 
prove living fountains of mercy and comfort to those about 
us. We can not impart comfort to others in a greater degree 
than that in which we have ourselves received it from God. 
Here is at least a partial solution of the vexatious problem 
involved in the trials and sufferings of God's children. Trials 
from all other points of view inexplicable, stubborn, and 
humiliating, are sometimes sent by God in order that his 
children may be taught to carry consolation to others who 
suffer similar trials. Could David through his psalms ever 
have succeeded in giving comfort and consolation to so many 
thousands of his brethren in their tribulation, if he had not 
himself first experienced the comfort of God in his own need ? 
Blessed is he whosoever shall not be offended in the Lord. 
He is the Father of mercies even though he find it necessary 
for the welfare of his children that they pass through the 
fires of tribulation. They become thereby severally a Barna- 
bas, the son of consolation. The nearer we approach the 
fountain, the richer will the flood from that fountain be in 
our heart. 

Lord, I have received freely and without price. May my 
heart overflow with streams of comfort to all Thy suffering 
members. Amen. 



62 FEBRUARY SECOND 



Stebnrarg g^rnnii 

Behold, I will send my messenger, and he shall prepare the 
way before me: and the Lord, whom ye seek, shall suddenly come 
to his temple, even the messenger of the covenant, whom ye de- 
light in: behold, he shall ccme, saith the Lord of hosts. But 
who may abide the day of his coming? and who shall stand when 
he appeareth? for he is like a refiner's fire, and like fullers' soap: 
and he shall sit as a refiner and purifier of silver. Mai. 3: 1 — 3. 

During a period of some seven hundred years, from the 
time of Samuel, the voice of prophecy had been heard in 
Israel, now denouncing the sin which prevailed, now setting 
forth prospects of a glorious future. Once more, but now for 
the last time, a prophet of the Lord appeared among the 
people that had returned from the captivity in Babylon. This 
prophet, Malachi, found the condition of Israel deplorable. 
The public worship was neglected, the sacrifices were deficient 
and below the prescribed standard, marriages between Jews 
and Gentiles were frequent, and corruption was general, both 
among the priests and the laity. Eepentance must be 
preached unto the people, for already the prophet seems to 
hear the sound of the footsteps of the messenger, the Fore- 
runner, who should prepare the way for the messenger of the 
covenant — Christ. The people as a whole did not repent. 
The four hundred years that intervened between the appear- 
ance of Malachi and the advent of Christ were wasted. There 
was no change for the better, and the advent of the Lord, 
therefore, became a day of fire to the Levitical priesthood 
and the great mass of people. The great majority could not 
abide the day of his coming; they could not stand when he 
appeared. He became a refiner's fire and fullers' soap to all 
self-righteous and worldly-minded souls. 

Our own time and the four hundred years between Malachi 
and Christ are alike in many respects. Behind us is a long 



FEBRUAEY THIED 63 



period, during which the gospel has been preached abundant- 
ly. This preaching should have produced fruit to the glory 
of the Lord. The sound of the preaching of the gospel has 
indeed been clear and powerful. But are we not subject to 
the same reproach which the last prophet of Israel laid upon 
his people? In many places the public worship is spiritless 
or even quite neglected. The willingness to sacrifice for the 
advancement of God's kingdom is in many cases on the de- 
cline, while the thirst for riches and the worship of mammon 
is continually on the increase. Piety and spirituality seem 
to be at the ebb, and the people of God and the people of the 
world are scarcely distinguishable. These are the conditions 
that made the people of Israel callous and indifferent to 
Christ. For our own part, we cannot but see in the free 
offering for grace through the gospel in our time a "reprieve'' 
from God, a last invitation to repentance. Do people gener- 
ally so accept it? We doubt it. Do believers so understand 
it? We cannot say. But, dear friend, may you and I profit 
by the admonition and listen for the footsteps of our Lord, 
in order that we may abide the day of his coming. 

Lord, teach us to know the things that belong unto our 
peace, and keep us prepared for Thy coming. Amen. 



ifabntarg ®htr& 



Behold, I will send my messenger* and he shall prepare the way 
before me: and the Lord, whom ye seek, shall suddenly come to 
his temple, even the messenger of the covenant, whom ye delight 
in: behold, he shall come, saith the Lord of hosts. Mai. 3: 1. 

Who is the messenger of the covenant mentioned in our 
text above? There can be but one answer to that question: 
He is the Lord Jesus Christ. The revelation of the Son of 



64 FEBRUARY THIED 



God in human nature is fundamental to the new covenant, 
but even in the time of the old covenant some glimpses of 
the image of Christ appear. The Bible from beginning to end 
is a revelation of Christ. In the history of creation we meet 
with Jesus as the eternal Word. At the fall the holy image 
of Christ is presented to us in the seed of the woman who is 
to crush the serpent's head. But the image of Christ is here 
seen but dimly. In gradually increasing clearness it appears 
to us in such types as the paschal lamb, the brazen serpent, 
and the sacrifices. The rock in the wilderness also was a type 
of Christ, and was thus a real form of revelation of the 
Saviour. The most full and complete revelation of Christ 
during the time of the old covenant, however, was the Angel 
of the covenant. It is generally supposed that "the face of 
the Lord," mentioned in many places in the Old Testament, 
is Christ. This face (or "my presence," Ex. 23: 20; 33: 14) 
was to go with Moses as the Angel of the covenant, when 
Jehovah himself could not appear as the leader of the hosts 
of Israel. Thus the Angel accompanied Israel in the cloud 
and appearance of fire that covered the tabernacle. "When- 
ever the cloud was taken up from the tabernacle, then after 
that the children of Israel journeyed; and in the place where 
the cloud abode, there they pitched their tents" (Num. 9 : 17). 
They were entirely dependent upon this Angel of the cove- 
nant, who thus became the way and the light and the life of 
Israel. But what a difference there is between the highest 
revelation through which Christ made himself known in the 
Old Testament, and his revelation in the flesh in the fulness 
of time! Then the Messenger of the covenant came to his 
temple, not enveloped by any impenetrable cloud, but in the 
form of a human child, our brother, a partaker of our nature. 
What a debt of gratitude we owe to our Saviour and God! 
How near to each one of us God now is ! He has become one 



FEBRUARY FOURTH 65 



of "us ! His fulness of grace and truth so fully revealed, his 
love to us so manifest ! If only our hearts were fully opened 
to receive Christ, his image would also be revealed in our lives. 
If we with unveiled face behold the glory of the Lord in the 
mirror of his word, we shall also be transformed into the 
same image from glory to glory, even as from the Lord the 
Spirit (2 Cor. 3: 18). And this the more since we await 
his revelation, when he shall show himself in majesty, when 
his faithful servants no longer shall see him in a mirror, but 
face to face and be changed into his likeness. Then Christ 
will have attained that glory and fulness of revelation which 
he intended to give to mankind from the beginning, but 
which he could bring to pass only by a long series of succes- 
sive steps. 

Oh, that my heart might receive a more rich and complete 
impression of Thy image! Lord, grant this to me more 
and more with every passing day. Amen. 



JFebruarg Sfaurilj 

And he shall sit as a refiner and purifier of silver: and he shall 
purify the sons of Levi, and purge them as gold and silver, that 
they may offer unto the Lord an offering in righteousness. Then 
shall the offering of Judah and Jerusalem be pleasant unto the 
Lord, as in the days of old, and as in former years. Mai. 3: 3, 4. 

Thus the prophet describes the service of the sanctuary 
during the new dispensation. In the living sanctuary of the 
new covenant all expiatory sacrifices are abolished. The 
Lord himself is the atoning sacrifice, offered once for all and 
sanctifying all those that believe. Cleansed from all sins, we 
are now able to offer thank-offerings well pleasing to the Lord. 
The incense of prayer and praise has taken the place of the 
fumes from the bloody sacrifices and the incense of thank- 



66 FEBRUARY FOURTH 



offering at Jerusalem. Christ dwells in all those that believe 
— what a glorious subject for praise ! His favor rests upon 
us. "The Spirit of glory and of God" (1 Peter 4: 14) rests 
upon the new tabernacle. God fills it with his presence, not 
only once a year, but at all times. If we consider this our 
hearts will be filled with thanks and praise, and our lives 
will ever more become, what they should be, thank-offerings 
unto the Lord. Further we have to offer to the Lord the 
daily offering which consists in the faithful fulfillment of 
our every-day duties. These are often of a kind to weigh us 
down with care and provoke in us a spirit of discontent and 
of bondage. But if we rightly consider it, this is not owing 
to the nature of our duties; it is rather due to the fact that 
we neglect to offer them to the Lord and to do them as unto 
him. But they are intended to be offerings to the Lord. 
Our bodies and souls, our members and senses should all be 
offerings. Our prayers and confession should be the "sacri- 
fice of peace to God continually, that is, the fruit of our lips, 
giving thanks to his name" (Heb. 13: 15). To visit the 
fatherless and widows in their affliction is pure and undefiled 
religion. Even a broken spirit, a broken and a contrite heart, 
are sacrifices that God desires. The New Testament has also 
its burnt offerings, when our self-will is placed upon the 
altar, and our spirit bows in submission to the will of God. 
Oh, that our hearts and our homes were not so desolate and 
empty, so void of divine service and sacrifice ! Oh, that the 
heavenly host might perceive each day a mornicg sacrifice in 
our hearts and in our homes ! Oh, that also, when the shades 
of night are gathering, the incense of our evening offering 
might rise to God ! A sanctuary, desolate and dilapidated, 
the doors of which are closed on the Lord's day, makes a 
mournful impression on the mind of every thinking person. 
Thus the deserted temple at Jerusalem aroused grave and 



FEBRUARY FIFTH 67 



serious thoughts in the bosom of even the heathen. A heart 
and a home without divine service on the day of grace in 
these latter times cry into the ears of the Lord of Sabaoth, 
as the cry that went up from Sodom and Gomorrah of old. 
Grant therefore, merciful Father, that this heart of mine, 
that still beats by reason of Thy sustaining grace, and that 
my home, which also is a gift of Thy grace, may be sanctified 
to be Thy house, and that there sacrifices may be offered that 
are well pleasing unto Thee. Amen. 



Jfebntarg ifftftlt 



For as the sufferings of Christ abound in us, so our consolation 
also aboundeth by Christ. And whether we be afflicted, it is for 
your consolation and salvation, which is effectual in the enduring 
of the same sufferings which we also suffer: or whether we be 
comforted, it is for your consolation and salvation. . . . But we had 
the sentence of death in ourselves, that we should not trust in 
ourselves, but in God which raiseth the dead: who delivered us 
from so great a death, and doth deliver: in whom we trust that 
he will yet deliver us; ye also helping together by prayer for us, 
that for the gift bestowed upon us by the means of many persons 
thanks may be given by many on cur behalf. II. Cor. 1: 5, 6; 
9—11. 

Our consolation and comfort abound by Christ — is this 
truly your confession? There is nothing so expressive of a 
person's spiritual condition as the source from which his joy 
comes. The sources of your joy are perhaps many. To a 
real friend of Jesus they are essentially but one — Christ. 
The balm which heals the wounds of the heart comes only 
through him. Blessed therefore that person whose consola- 
tion abounds through Christ. Between his heart and the 
heart of Jesus there exists a real, vital connection. And still 



68 FEBRUARY FIFTH 



tliis consolation does not flow in the same measure to every 
soul who loves Jesus. St. Paul received this consolation in 
rich measure ; it abounded. What is the cause of this differ- 
ence? Should we not all gladly open our hearts to this 
blessed consolation of Christ? Certainly, but it comes only 
in the measure in which we enter into the sufferings of Christ, 
that is, sufferings of the same kind that Christ endured in 
witnessing for the truth in word and deed. This consolation 
through Christ abounds where the sufferings of Christ abound. 
When we evade the latter, God withholds the former. There 
are Christians who have learned better than their fellows the 
blessedness of living for others. These Christians experience 
more keenly than others the alternation of joy and suffering. 
Such a disciple was St. Paul. He endured sufferings that 
he might be enabled to comfort his brethren, and he took 
part in their sufferings as if they had been his own. He was 
comforted of God and was thus enabled to make others 
happy, and of this comfort and happiness of the brethren he 
partook as if it were his own. If we desire to enter into the 
sufferings and consolation of Christ, we must begin in earnest 
to live for others. In such a life we shall experience in 
abundant measure God's power to save. He has delivered, 
delivers, and will deliver — this is the testimony of the apostle, 
and this, without a doubt, is the experience of all who realize 
their dependence on God. The Lord is especially near unto 
them who put their trust in him alone, and for their sake 
many prayers are offered and thanks given to God. Many 
prayers were offered up for Paul, who through his intimate 
relation to Christ was a partaker in his sufferings, and many 
offered thanks for him, because Christ triumphed over him 
through abounding consolation. To be such a member of 
the church of God is indeed something greatly to be desired. 
God is able to accomplish this result in us. We need not be 



FEBRUARY SIXTH 69 



members, who bring affliction rather than consolation upon 
the church of God. 

God of all grace, incline my heart, that I willingly may 
enter into the sufferings of my beloved Saviour. 



3te bruary S>\xtlf 



Owe no man any thing, but to love one another: for he that 
loveth another hath fulfilled the law. For this, Thou shalt not 
commit adultery, Thou shalt not kill, Thou shalt not steal, Thou 
shalt not bear false witness, Thou shalt not covet; and if there 
be any other commandment, it is briefly comprehended in this 
saying, namely, Thou shalt love thy neighbor as thyself. Love 
worketh no ill to his neighbor: therefore love is the fulfilling of 
the law. Rom. 13: 8—10. 

We should endeavor with all seriousness to obey the divine 
injunction, "Owe no man any thing/' Carelessness in this re- 
spect always brings us loss of peace and happiness. When 
any one as a result of carelessness or through lack of sense 
of honor and honesty fails to be punctual in the payment of 
his debts to the state, to the church, or to private individuals, 
he assuredly thereby invites upon himself the judgment of 
God. If you have made a promise to any one, or if you owe 
any one a service in return for one already rendered you, or 
if you have borrowed something which should be returned 
upon a specified day, or if it is your duty to pay some one a 
visit and postpone it beyond the proper reason simply because 
it is annoying or at any rate not agreeable to you, — your 
failure to do your duty will invariably disturb your peace 
with God. So far as it is possible, therefore, owe no man 
any thing. In one respect, however, you can never free your- 
self from obligation; and that is with respect to your duty 
to love. On the contrary our sense of obligation should here 

Daily Meditations. 6. 



70 FEBRUARY SIXTH 



increase with each passing year. Your fellow men round 
about you should become your creditors, and your debt to 
each individual should increase rather than diminish the 
more you love him. Augustine says: "Love gives, when it 
pays its obligations, but it will ever continue to be in debt 
even as it continues to pay; for the time will never come 
when it has no further obligation to discharge. But again 
love is never the loser by giving; it grows by the practice of 
giving/' Look carefully about you. Perhaps there is among 
your neighbors or friends some one whom you have over- 
looked or whom you have found difficult to approach; possibly 
you failed to recognize him as one of your creditors. Have 
you given him of your love or have you simply made demands 
upon his love? In other respects it is not difficult to dis- 
tinguish between your creditors and your debtors, but in the 
matter of love it is easy to make mistakes. We who believe 
in God, our Father, are unspeakably happy because Jesus our 
Saviour on the cross paid the debt which we owe to God. 
Through the forgiveness of our sins, we stand freed of debt 
before the God of righteousness. Before the Lord we are 
blessed in the consciousness of freedom from debt as regards 
sin; in our relation to our neighbor we are happy in the 
belief that we owe him a lasting obligation of love. The 
more keenly we realize this obligation of love, the greater 
will be our joy. May the unmerited love of Jesus, therefore, 
overflow in our hearts, so that we may have love in abundance 
for all those who have been redeemed by the blood of our own 
Saviour. "Love worketh no ill to his neighbor; therefore love 
is the fulfilling of the law." 

Lord Jesus, fill our hearts with Thy love. Amen. 



FEBRUAKY SEVENTH 71 



iitebnrarg dmutlf 



By faith Moses, when he was born, was hid three months of his 
parents, because they saw he was a proper child; and they were 
not afraid of the king's commandment. By faith Moses, when he 
was come to years, refused to be called the son of Pharaoh's 
daughter; choosing rather to suffer affliction with the people of 
God, than to enjoy the pleasures of sin for a season; esteeming 
the reproach of Christ greater riches than the treasures in Egypt, 
for he had respect unto the recompence of the reward. By faith 
he forsook Egypt, not fearing the wrath of the king: for he en- 
dured, as seeing him who is invisible. Through faith he kept the 
passover, and the sprinkling of blood, lest he that destroyed the 
firstborn should touch them. By faith they passed through the 
Red sea as by dry land: which the Egyptians assaying to do were 
drowned. Heb. 11: 23—29. 

The faith of Moses is first revealed to its at the time when 
he made the great resolution of his life. He was then forty 
years of age. He was surrounded by the splendor of the 
Egyptian court. But he determined to renounce all this and 
instead choose the reproach of Christ. The next forty years 
of his life were spent in a foreign land in order that he might 
become schooled and disciplined for the severe tests to which 
his faith was about to be exposed. On the shore of the Eed 
Sea, compassed about by mountains and mighty, relentless 
enemies, utterly without resources of his own, his soul battled 
with itself before God until at length faith emerged tri- 
umphant from the conflict, tested and true, and more precious 
than gold tried in the fire. After this memorable experience 
of God's presence and his power to save in time of need, 
Moses lived forty years, a period full of trials, tribulations, 
and conflicts of every sort. No one has ever borne a greater 
number of heavy burdens; yet he generally triumphed over 
them through faith. It is refreshing to study the life of 



72 FEBRUARY SEVENTH 



this man of God. As you read of his struggles, his tempta- 
tions, and his faith, does not a desire arise in your heart to 
follow in his footsteps ? Let us therefore carefully note what 
it was that made his faith so firm that it may stand as an 
example worthy of emulation. It may all be summed up in 
these words : "For he endured, as seeing him who is in- 
visible." As he stood in the palace of Pharaoh, looking upon 
the splendor which surrounded him and knowing that it could 
all be his, there arose before his mind's eye the vision of the 
Lord, his God; and in the brightness of that glory the treas- 
ures of this world faded away, so that in comparison with 
them the suffering of affliction with the people of God seemed 
to him a gain; he saw that the glory of this world fades 
away as a flower that withers, while he who is obedient to 
the will of God abides forever. When at the Eed Sea he saw 
the superior power of the enemy, he also beheld with the eye 
of faith the almighty arm of God through the might of which 
the enemies could be swept away as chaff. Through all the 
hardships of his later years he endured because he saw with 
the eye of faith him who is invisible. He was never brought 
to shame, though many a time in the vicissitudes of life this 
appeared inevitable. And when at last he reached the end 
of his journey, how his heart must have swelled with joy at 
the thought that he had chosen rather to suffer affliction with 
the people of God than to enjoy the pleasures of sin for a 
season; and how his heart must have regretted any occasions 
in his life when he had failed to place his entire trust in God. 
Dear friends, the God of Moses is our God, the same yester- 
day, to-day, and forever ; and he offers the same precious faith 
to us. Dear Father in heaven, teach us to receive this faith, 
to walk, to live, and to die trusting only in Thee. Amen, 



FEBRUARY EIGHTH 73 



Stebntarg Stgtjttj 



By faith the walls of Jericho fell down, after they were com- 
passed about seven days. By faith the harlot Rahab perished 
not with them that believed not, when she had received the spies 
with peace. Heb. 11: 30—31. 

The first battle which the children of Israel fought after 
they had entered into the land of promise was gained by faith. 
No battering-ram was applied to the walls of Jericho, no 
missiles were directed against the defenders of the city. Six 
days in succession the host of Israel compassed the city and 
went round about it once each day to the sound of the trum- 
pet. On the seventh day they marched round the city seven 
times; and at the seventh time as the priests blew with the 
trumpets and the people shouted, the walls fell down flat so 
that every man of Israel could go straight into the midst of 
the city. There are some difficulties in life with which God 
permits us to contend in the strength of those natural re- 
sources which he has given us and which he continually main- 
tains in us. But there are other difficulties — we might well 
call them "walls of Jericho"' — such as defects in character, 
temptations, unspeakable perplexities, and struggles in which 
we cannot see the enemy against whom we are contending 
or even know his name ; against these walls nothing is of any 
avail except faith in God. If we have the promise of God 
that the enemy shall be given into our hands, victory will 
certainly be ours if we go forward trusting in our Lord. The 
Lord had given to Joshua the promise: "See, I have given 
into thine hand Jericho" (Josh. 6:2), and hence it was that 
Jericho fell. Victory over sin has been assured us: "God 
sending his own Son in the likeness of sinful flesh, and for 
sin 5 condemned sin in the flesh" (Eom. 8:3). Onward to 
battle, therefore, with unwavering faith in God. Jericho did 



74 FEBRUARY EIGHTH 



not fall the first day, but the days during which the besiegers 
marched about the city were by no means days of despon- 
dency; they were rather days in which songs of praise were 
raised to him who had promised the victory. In your life, 
likewise, there may be times when you can do nothing but lay 
siege to your difficulties; but be of good cheer and never 
yield to despair or despondency. The Lord of hosts will soon 
give the command, Forward, march; and then with songs 
of joy you shall mount the citadel of your enemies. Not a 
stone fell from the walls of Jericho until the time appointed 
by the Lord came; then they all were shattered at once. This 
may also be the result in the battle which you are waging. 
Do not forget the word of the Lord : "See, I have given into 
thine hand Jericho." Not every day is it permitted to us to 
blow the trumpet of faith. For this reason the beautiful story 
of Eahab's weak but sincere faith immediately follows that of 
the grand exhibition of faith before the city of Jericho. Her 
faith lacked the foundation of real knowledge, its background 
was a life in vice and shame. But she realized that Jehovah 
alone was God, and to the best of her knowledge she sought to 
make her life in word and deed conform to her faith, a faith 
which in her case was at least a seeking after the Lord. And 
for all this God rewarded her. If you can not at all times 
glory in the full assurance of faith, continue instant in prayer 
that faith may be given to you. There is nothing which the 
Lord more earnestly desires than to extend to you his grace 
and mercy. 

Lord, my God, my eyes wait upon Thee. Do Thou lead 
me on to full, unwavering faith in Thee. Amen. 



FEBRUAKY NINTH 75 



ifabntanj Nmtlj 



And what shall I more say? for the time would fail me to tell 
of Gideon, and of Barak, and of Samson, and of Jephthae; of 
David also, and Samuel, and of the prophets: who through faith 
subdued kingdoms, wrought righteousness, obtained promises, 
stopped the mouths of lions, quenched the violence of fire, 
escaped the edge of the sword, out of weakness were made 
strong, waxed valiant in fight, turned to flight the armies of the 
aliens. Women received their dead raised to life again: and 
others were tortured, not accepting deliverance; that they might 
obtain a better resurrection: and others had trial of cruel mock- 
ings and scourgings, yea, moreover of bonds and imprisonment: 
they were stoned, they were sawn asunder, were tempted, were 
slain with the sword: they wandered about in sheepskins and 
goatskins; being destitute, afflicted, tormented; (of whom the 
world was not worthy:) they wandered in deserts, and in moun- 
tains, and in dens and caves of the earth. And these all, having 
obtained a good report through faith, received not the promise: 
God having provided some better thing for us, that they without 
us should not be made perfect. Heb. 11: 32 — 40. 

It is clearly to be seen in this scripture lesson that faith 
has a twofold function. On the one hand faith is to accom- 
plish certain results, on the other hand it is to suffer, — but 
all, whether achievement or suffering, is to be performed or 
endured in the name of the Lord. God's name is glorified in 
the life of one individual by the performance of mighty deeds 
of faith; in the life of another God's name is glorified by pa- 
tient endurance in suffering. Faith operative in the per- 
formance of heroic deeds may seem to man who f( looketh on 
the outward appearance" (1 Sam. 16: 7) as of great value,but 
who shall say that the faith which abides patient under suffer- 
ing is not equally acceptable to God or that it does not in an 
equal degree tend to the glorification of God's name? Cer- 
tain it is that if we have faith in God, we must show this as 



76 FEBRUARY NINTH 



well by our activity in his cause as by our suffering persecu- 
tion for his name's sake. Faith in the Lord and courage to 
execute his will are very precious gifts which God vouchsafes 
to his children. We have many heroic examples of men who 
have shown great courage in their service to God. They have 
subdued kingdoms, stopped the mouths of lions, and quenched 
the violence of fire, as the story of David, Daniel, and the 
three young men in the furnace proves. Others have been 
made strong out of weakness ; others have wrought righteous- 
ness as judges of the people ; others again have obtained prom- 
ises which they would not have received had their faith been 
less strong. Faith lays hold upon God and clings to him to 
whom one deed is no more difficult than another; let us re- 
member this when the Spirit prompts us to deeds of faith. 
We have also a large number of heroes whose faith has been 
amply proved by their patient perseverance in suffering. Some 
there are who have suffered unspeakably; they have been tor- 
tured, stoned, and sawn asunder as the history of Eleazar, 
Zechariah, and Isaiah testify ; others have been crully mocked 
and scourged. But the Lord has meted out to all the measure 
of their affliction, and all have glorified God by their suffering. 
We need to be prepared and disciplined for both the active 
and the passive forms of service rendered to God through 
faith. The same Elijah who was mighty in his strength 
upon Mount Carmel was weak under the juniper tree in the 
wilderness, when he was called upon to suffer for the sake of 
his Lord. Let the Lord choose, as it may seem pleasing to 
him, the manner in which our faith is to glorify him. All 
the heroes of faith of the old covenant have obtained the good 
report that they were pleasing in God's sight, but the promise 
of the Messiah they did not receive during their season of 
affliction upon the earth. They have now entered into their 
rest and await the final coming of Christ when they as well 



FEBRUAEY TENTH 77 



we who hold fast the faith shall be perfected in the kingdom 
of God. What glory will it not be for us in company with 
the saints to meet our Saviour ! Amen. 



3tehruarg ufcntij 



Wherefore seeing we also are compassed about with so great 
a cloud of witnesses, let us lay aside every weight, and the sin 
which doth so easily beset us, and let us run with patience the 
race that is set before us, looking unto Jesus the author and 
finisher of our faith; who for the joy that was set before him 
endured the cross, despising the shame, and is set down at the 
right hand of the throne of God. For consider him that endured 
such contradiction of sinners against himself, lest ye be wearied 
and faint in your minds. Heb. 12: 1 — 3. 

The saints who have gone before us are not to be considered 
as our predecessors merely who are no longer concerned about 
the fortunes of God's children upon earth. They are eyewit- 
nesses of our conduct upon the race-course of life. As a cloud — 
that is, in numbers beyond computation — they take note of 
our successes and our failures. They appreciate fully the 
battles we are waging, for they have themselves experienced 
them, and they gained their victory through the power of the 
same grace which assures us also of victory. Our battling 
for victory takes place in full view of the heavenly host. This 
may well cause us to realize the seriousness of the conflict 
which lies before us, and it should urge us on to a holy zeal 
and to a firm determination to win. The eyes of our Father, 
the Lord of hosts^ of our Saviour, and of our sainted brethren 
in the faith are upon us. The heavenly world is indeed much 
nearer to us than we may imagine. An impenetrable veil 
shuts out the heavenly world from our physical eye, but by 
the eye of faith that world is clearly visible. As David con- 



78 FEBBUABY TENTH 



tended with Goliath between the armies of Israel and the 
Philistines, and every eye followed the contest; so we too con- 
tend before the eyes of all the heavenly host. The saints who 
have preceded us are eyewitnesses of our contest; but there is 
one who from the heights of heaven views the contest not as 
a mere spectator but as something infinitely more than this. 
It is Jesus our Saviour. The contest carried on by the saints 
even at best was marked by many imperfections, and they 
gained the victory only through the grace which Jesus be- 
stowed upon them. Their faith stands indeed as an example 
worthy of our emulation, but it is Jesus alone who is the 
author and finisher of our faith. If he were to stand merely 
as a witness of our struggling, how vain would it not be to 
prolong the contest a single day ! But instead of resting con- 
tent in his original, heavenly glory, he descended to this 
world, suffered on the cross, and by a life of patient contend- 
ing against all the forces of evil he opened the way to heaven. 
And it is by this way that I too may reach the goal. His 
blood blots out the sins which bar me out from heaven; the 
power of his resurrection puts to flight the mighty hosts 
which otherwise would prevail against me; and his blameless 
perseverance even unto blood urges me to firmness in the 
short struggle which lies before me. When I faint, he prays 
for me; when I am wearied of the fight and in time of trou- 
ble, he hides me in his pavilion (Ps. 27 : 5) ; when my enemies 
prevail against me, he bears me up in his everlasting arms. 
His loving faithfulness shall preserve me to the end. All our 
burdens we may place upon him. He will bear them all in 
order that we may run the race which is set before us. The 
sin which doth so easily beset us, he is able to remove from 
us. Look to Jesus. Put your faith in him alone. brethren 
who have entered upon this race-course, do not grow weary, 
do not faint. Plenteous mercy he has promised us, and at 



FEBRUAEY ELEVENTH 79 



last eternal rest. And you who are fighting in your own 
might, and you who in despair or in thoughtlessness have 
given up the contest, come and take } r our place under the 
banner of Jesus Christ. 

"The right hand of the Lord is exalted : the right hand of 
the Lord doeth valiantly." Yea, thanks be to God, who giveth 
us the victory. Amen. 



Sfehntanj itlro^ntlj 



For God hath not given us the spirit of fear; but of power, and 
of love, and of a sound mind. II. Tim. 1: 7. 

The spirit of fear has always exerted a blighting influence 
upon the children of God. Not even the saintliest characters 
have been entirely untouched by it. Indeed the spirit of fear 
has often crippled their power immediately after their per- 
formance of heroic deeds. When Abraham with a few ser- 
vants had defeated the five kings and their armies, he was 
overcome by the spirit of fear to a degree seldom experienced 
by him. After Elijah with superhuman spirit and power had 
appeared before the prophets of Baal and had experienced 
the almighty power of God's assistance in that critical hour, 
he went out into the wilderness and, yielding to the spirit of 
fear, he lay down under a juniper tree and despaired of life. 
When such mighty heroes in faith have been afflicted with 
the spirit of fear, how may we, weak and of little faith as 
we are, hope to escape its influence ? Some of God's children 
are so constantly afflicted with this spirit of fear, that their 
life may almost be said to be characterized by it. Whence does 
this spirit come? Not from God, the Bible tells us. From 
whom, then, does it come? It is a product of your own cor- 
rupt heart, — nothing else. Of this you should be thoroughly 
convinced. It is the absence of faith in your heart that 



80 FEBRUARY TWELFTH 



causes you to see everything in such dark colors and whispers 
in your soul words of despondency and despair. Do not yield 
to the spirit which utters these words, but "Try the spirit" 
(1 John 4:1). If you experience a power which strengthens 
your faith in the hour of need, which gives you rest in the 
midst of your struggle, and which makes you rejoice in your 
affliction, — then be not dismayed; it is God who succors you. 
If you experience a disposition to criticise and condemn your- 
self, think not that this is a mere passing experience; it is 
from God, and he is able to protect and strengthen this spirit 
in you. He has given us the spirit of power and of love and 
of a sound mind. Consider, therefore, what this spirit of fear 
really is. For it often disguises itself so that it resembles 
the true spirit which fears the Lord and the Lord alone. The 
spirit of fear is of the devil. Consider it as such. The Lord 
will not cast aside his child, timid and weak of faith though 
he be. "Fear thou not ; for I am with thee : be not dismayed ; 
for I am thy God: I will strengthen thee; yea, I will help 
thee ; yea, I will uphold thee with the right hand of my right- 
eousness" (Is. 41: 10). This is Thy voice, Thou Good Shep- 
herd. I recognize it. Thou art near me. Blessed be Thy 
name. Amen. 



3tebntarg Stariffij 



Be not thou therefore ashamed of the testimony of our Lord, 
nor of me his prisoner: but be thou partaker of the afflictions of 
the gospel according to the power of God; who hath saved us, 
and called us with an holy calling, not according to our work, 
but according to his own purpose and grace, which was given us 
in Christ Jesus before the world began, but is now made manifest 
by the appearing of our Saviour Jesus Christ, who hath abolished 
death, and hath brought life and immortality to light through the 
gospel. II. Tim. 1: 8—10. 



FEBRUARY TWELFTH 81 



The mere fact that such an admonition — not to be ashamed 
of the testimony of our Lord — is necessary, furnishes abun- 
dant proof of the depravity of our nature. If a person pos- 
sessed all those amiable qualities that challenge admiration 
and reverence and, besides, loved us and sacrificed himself for 
our welfare, we would regard it a duty to exalt such a person 
before our fellow men, and we would certainly regard it an 
honor to be on familiar terms with him. In the person of 
Jesus we find in perfect union and harmony all that we have 
learned to look upon as great, noble, and beautiful. He is 
now enthroned in heavenly majesty together with his Father. 
Why are we ashamed, we who have tasted and seen that the 
Lord is good, why are we ashamed of him? It cannot be 
explained otherwise than that the fall has so completely per- 
verted us that we glory in those things whereof we should be 
ashamed, and are ashamed of that which constitutes our true 
glory. Timothy was no doubt a man of noble character, and 
yet he stood in need of the admonition not to be ashamed of 
the gospel or of the prisoner of the Lord, the apostle Paul. 
Depraved human nature is the same in all men. We are so 
prone to be ashamed of Jesus, that if a person shows some 
traits of likeness to him, we are likely to look upon him with 
disdain. In some of God^s children, as for example St. Paul, 
the image of Jesus in his state of humiliation is more promi- 
nent, and the temptation to disregard such a person is so 
much greater. But, brethren, remember : Jesus has loved us. 
This is sufficient, more than sufficient to cause us to be 
ashamed of our sinful pride. He has called us with a holy 
calling and he has saved us, not according to our works, but 
according to his own purpose and grace. All these gifts are 
contained in the gospel, which offers to us life and immor- 
tality. Do not be ashamed of this glorious testimony of our 
Lord. Ahimaaz insisted on permission from Joab to run and 



82 EEBKTTAKY THIRTEENTH 

bear tidings of the victory; he regarded it as a good news (2 
Sam. 18: 19). Should not we, then, in like manner hasten 
with the tidings of our King? Be not ashamed of the gospel, 
but be a partaker of the afflictions of the gospel. Whosoever 
is not ashamed of the gospel must endure afflictions; and, 
conversely, he who escapes afflictions thereby proves his in- 
difference to the gospel. Endure in the strength of the Lord. 
Some persons are by nature bold, others are timid and faint- 
hearted; but it is not in our strength, however great or small 
this may be, that we are to endure, but in the strength of 
God. The strength of God is made perfect in our weakness. 
Lord Jesus, Thou art my glory, my life, and my greatest 
treasure. Help me to bear the afflictions of the gospel and 
never, never to be ashamed of Thee. Amen. 



iitebruarg ©Jjtrte^ntlj 

Put on therefore, as the elect of God, holy and beloved, bowels 
of mercies, kindness, humbleness of mind, meekness, longsuffer- 
ing; forbearing one another, and forgiving one another, if any 
man have a quarrel against any: even as Christ forgave you, so 
also do ye. And above all these things put on charity, which is 
the bond of perfectness. And let the peace of God rule in your 
hearts, to the which also ye are called in one body," and be ye 
thankful. Col. 3: 12—15. 

Who is the elect of God, the holy and beloved? It is he 
who believes in Jesus Christ. If you believe in him, then 
all these titles of honor may justly be applied to you. Per- 
haps you think some such title as "the wretched," "the suffer- 
ing," or "the poor" would be more appropriate to your con- 
dition. But the Son of God is called the Holy One (Ps. 16: 
10), mine elect (Is. 42: 1), and the beloved (Eph. 1:6). 
And so you are holy and beloved, if you believe in Jesus, the 



FEBRUARY THIRTEENTH 



elect of God. Keep these precious words in a worshipful 
heart. If, now., you are the beloved of God, do not fail to 
"put on" (in the sense which the apostle uses this expression 
in our text) those qualities of spiritual character which are 
becoming to the children. "The king's daughter is all glorious 
within; her clothing is of wrought gold" (Ps. 45: 13). Be- 
hold some of these glorious articles of dress, made of wrought 
gold, with which the saints are clothed: bowels of mercies, 
kindness, humbleness of mind, meekness, longsuffering, for- 
bearance, and a forgiving spirit. These qualities constitute 
a royal dress, for this was the dress worn by him who was 
the Son of the King of kings. These qualities too are his 
gift to his bride; indeed they are a part of himself, since 
they can not be put on outwardly as a mere earthly garment, 
they can be worn only when the soul lives in close communion 
with Jesus himself. This dress, further, in all its precious- 
ness is severely plain ; he who wears it becomes very meek and 
humble in his own eyes. The dress is also soft as velvet; 
he who puts on bowels of mercies, kindness, and humbleness 
of mind does not irritate and annoy those about him. This 
dress is a mighty coat of mail, stronger than armor of brass 
to protect its wearer; for what weapons can prevail against 
longsuffering, forbearance, and a spirit of forgiveness ? These 
spiritual qualities are firmly bound together by love and they 
therefore give warmth to the heart, which ofttimes becomes 
chilled with unbelief and worldly influences. Clothed in this 
dress, we may preserve in our hearts the peace of God; for 
peace delights in these elements of Christian character and 
will therefore rule in our hearts. What a glorious life does 
he not live who has put on this garb ! It is not a dress de- 
signed for occasions of parade; it is a dress for daily use, in 
sunshine as well as in storm, in the little group of intimate 
friends as well as in the greater throngs of public life, in the 



FEBRUARY FOURTEENTH 



performance of your every-day duties as well as in your holi- 
days of rest. Begin your day by putting on this garb in the 
early morning, and ask yourself at night whether you have 
dishonored your Master's name by casting it off during the 
day. Examine yourself to-night and receive from your Lord 
and King forgiveness for every sin committed during this day. 
Sprinkle me, Lord Jesus, with Thy cleansing and purify- 
ing blood, and help me day by day to put on the dress which 
is becoming: to one who is beloved of Thee. Amen. 



o 



Stehntarg Sfaurtmttlj 



Let the word of Christ dwell in you richly in all wisdom; 
teaching and admonishing one another in psalms and hymns and 
spiritual songs, singing with grace in your hearts to the Lord. 
Col. 3: 16. 

The gospel is called the word of Christ, because it is the 
account of the life, the death, and the resurrection of Christ 
that constitutes the gospel. It is a word to us from Christ 
and about Christ. The value which we place upon this word 
is therefore measured by the value we place upon Christ him- 
self. The word abides with us in the same degree of abun- 
dance in which we permit Christ to dwell with us. The con- 
gregation in which the word of Christ is permitted to dwell 
richly grows strong spiritually; and the individual Christian, 
likewise, increases in spiritual vitality in the degree in which 
the word of Christ is received into his heart and is permitted 
to dwell there. Mark, however, that the word of Christ may 
be preached in a given locality without dwelling there; for 
it dwells only in hearts which hunger and thirst after right- 
eousness. Neither does the word of Christ dwell in private 
homes unless the family worship is felt to be a real spiritual 
necessity. It does not dwell richly in a church whose mem- 
bers can be induced to attend divine services only with diffi- 



FEBRUARY FOURTEENTH 85 

cult}'. Neither does it dwell richly in the heart of the believer 
who never finds occasion in daily life to say a good word for 
his Master. How empty and desolate the home, the commu- 
nity, or the heart from which Christ is excluded ! How weak 
and spiritless is not even a child of God, if the word of Christ 
does not dwell in him richly ! If in quietness and prayer we 
drink from the fountain of living water and thus refreshed 
go to our daily task, our heart will be anointed with the oil 
of holiness and will sing and make melody to the glory of 
the Lord. The apostle exhorts us to sing with grace in our 
hearts. This means that we are indeed to rejoice and be glad, 
but our joy is to be in the grace of God experienced in our 
hearts. A bird sings not when it is hungry but when its 
hunger has been satisfied. S'o also with our hearts; when 
they have been satisfied by the gracious word of Christ, they 
become filled with a desire to communicate their joy to others 
through psalms and hymns and spiritual songs, or by such 
other means as the Spirit bestows upon them. A single 
person in whom the word of Christ dwells richly may be the 
instrument of bringing great blessing upon a church or even, 
as in the case of Paul, upon the whole world. How blessed 
a privilege to live among our fellow men, spreading abroad 
among them the influence of the word of Christ as the rain 
clouds shed their moisture upon the earth and make it bear 
fruit in abundance ! Perhaps you ask, Can any one whenever 
he chooses appropriate to himself the word of Christ? Dear 
friend, be not concerned about this; but seat yourself at the 
table which God's bountiful hand has prepared for you in his 
word. Eemain quietly there, and your heavenly Father will 
abundantly satisfy your every want. 

May Thy word, Lord, be the source and occasion of all 
my songs of praise while I yet live as a pilgrim and a stranger 
upon earth. Amen. 

Daily Meditations. 7. 



FEBRUARY FIFTEENTH 



Sfabruarg 3fftft?£ttt!j 



And whatsoever ye do in word or deed, do all in the name of 
the Lord Jesus, giving thanks to God and the Father by him. 
Col. 3: 17. 

In the nature of the case this admonition is addressed only 
to those who have found peace and eternal life in the name 
of Jesus. How could he who has not found peace in Jesus' 
name do anything in that name? But the more experience 
we have of this peace, the more clearly we see that there is a 
blessedness in doing all our deeds in the name of Jesus. Life 
then becomes rich and glorious, even though it be spent among 
humble surroundings and though it seem very monotonous. 
A simple deed done in the name of Jesus becomes great and 
productive of joy to the inner man, whereas the same deed 
done in one's own name injures the spiritual life and wearies 
the soul. We speak and act in the name of Jesus, when our 
hearts are quietly submissive to him, so that it is not so much 
we who speak and act as Jesus who dwells within us. All 
the lawful and praiseworthy deeds of our daily life — not 
merely those activities which are commonly considered re- 
ligious or acts of worship — may be done in the name of Jesus. 
To appreciate this is a great step forward. Paul speaks of 
eating and drinking in the name of Jesus ; and if it is possible 
to do or not to do this in Jesus' name, then surely the same 
may be said of all other legitimate acts of our daily life. 
The next step is to learn that the value and significance of a 
word or deed depends upon whether it was said or done in the 
name of Jesus or not. A deed not done in the name of Jesus 
may be of importance or have value for this world only; 
while the same deed done in the name of Jesus has a value 
and an importance for the kingdom of God and therefore also 
for eternity. If we permit the Lord to teach us to put this 



FEBRUARY SIXTEENTH 87 



truth into practice, we shall experience such peace and joy- 
that all our days will be spent in giving thanks to God and 
the Father by him. My brethren, we have not as yet taken 
full possession of the privileges offered us in God's grace; we 
have but just entered upon the life in Christ. It is not a 
change in the outward circumstances of your life that is re- 
quired of you : you must do in the name of Jesus everything 
which you do. Every expression of discontent will then die 
upon your lips, your pathway will become straight and pleas- 
ant to travel, and you will experience the great gain of godli- 
ness with contentment. 

May Thy name, Lord Jesus, in which my soul has found 
peace, be the motive power of all my deeds. Amen. 



3tebnxarg Brntuntfy 



God is faithful, by whom ye were called unto fellowship of his 
Son Jesus Christ our Lord. I. Cor. 1: 9. 

God is indeed faithful. The word "faithful" occurs re- 
peatedly in the Bible, in order that it may not escape the 
notice of those who are in need of a faithful God. Every 
page of the Bible, even where this word is not expressly used, 
bears testimony to the faithfulness of God. The history of 
salvation in general, as well as the history of the individual 
characters of the Bible, affirms God's faithfulness. And if 
you were to examine carefully the history of your own life, 
you would no doubt find many evidences of God's faithfulness 
toward you notwithstanding your own unfaithfulness toward 
him. "The Lord is a God of truth and without iniquity, just 
and right is he" (Deut. 32: 4). Do you too believe this? 
Whosoever puts his trust in him will learn by experience 
that the Lord is faithful. Any person under the fostering 
care of God's Holy Spirit and an object of his grace will ever 



FEBRUAKY SIXTEENTH 



bear witness to the faithfulness of God. No sinner with the 
experience of God's grace in his heart can refrain from prais- 
ing and magnifying God for his faithfulness. The saints of 
all ages have therefore sung his praises. David does so, 
calling God his "Bock" ; Moses does so as he looks back over 
the sojourn in the wilderness; Zacharias does so as he reflects 
upon the whole development of the plan of salvation (Luke 
1 : 68 — 75). He who never offers adoration and thanksgiving 
unto God for his faithfulness knows not God. God's faith- 
fulness is that perfect quality by which, in his relation to the 
sinner, he continually is what he once pledged himself to be. 
Therefore, "If we believe not, yet he abideth faithful: he 
cannot deny himself" (2 Tim. 2: 13). How faithful was 
not God when he gave his only begotten Son to the world. 
Even to me the gift was given. No one, not even the vilest, 
was passed by. And when his call sounded in my own heart 
and by his grace my soul responded to that call and I accept- 
ed Jesus Christ as my Saviour, how faithfully did he not 
deal with me ! I have deserved eternal condemnation, but lo, 
he adopts me into brotherhood with the Son in whom the 
Father is well pleased. He overwhelmed me with his love. 
He said to me as to Peter, "If I wash thee not, thou hast no 
part with me." So he washed me and made me a partaker of 
him (Heb. 3 : 14), as the branch is a part of the vine. May 
my soul and all that is within me never cease to sing praises 
to him for his faithfulness ! The many proofs of God's 
faithfulness in the past are a pledge that his grace will guide 
and protect me also in the days to come. He who was faith- 
ful in calling me unto fellowship of his Son, will remain the 
same, in small things as well as great, while training and 
preparing me for final fellowship with him in his glory. Oh, 
that this pledge may also be the impelling force in our lives 
to continually glorify our Lord ! 



FEBRUARY SEVENTEENTH 89 



Sfobnrarg ^\tmUmt\^ 



Now I beseech you, brethren, by the name of our Lord Jesus 
Christ, that ye all speak the same thing, and that there be no 
divisions among you,* but that ye be perfectly joined together 
in the same mind and in the same judgment. For it hath been 
declared unto me of you, my brethren, by them which are of the 
house of Chloe, that there are contentions among you. Now 
this I say, that every one of you saith, I am of Paul; and I of 
Apollos; and I of Cephas; and I of Christ. Is Christ divided? 
was Paul crucified for you? or were ye baptized in the name of 
Paul? I thank God that I baptized none of you, but Crispus and 
Gaius; lest any should say that I had baptized in mine own 
name. And I baptized also the household of Stephanas: besides, 
I know not whether I baptized any other. For Christ sent me 
not to baptize, but to preach the gospel: not with wisdom of 
words, lest the cross of Christ should be made of none effect. 
For the preaching of the cross is to them that perish foolish- 
ness; but unto us which are saved it is the power of God. I. Cor. 
1: 10—18. 

There was discord in the church at Corinth. Party spirit 
contended against the spirit of Christ and had already divided 
the church into factions, each of which openly boasted of 
its adherence to certain individuals who were prominent 
leaders in the church of Christ. Some claimed Paul for 
their leader and made this their boast over against others who 
had similarly chosen Cephas and Apollos as their leaders. 
Others maintained that they were free from all human leader- 
ship and owed allegiance only to Christ; in reality, however, 
they were equally with the first possessed of a spirit of faction 
and conceit. A child of God is not to be censured because 
the personality or the words of one servant of God appeal to 
him more strongly than those of another ; but when the mem- 
bers of a church begin to group themselves about certain 
leaders or the presentation of certain doctrines, each group 



90 EEBRUAEY SEVENTEENTH 

antagonistic to the other, then contentions arise in that 
church. It is to be noted also that the spirit of contention 
is reprehensible even when the truth is to be defended. Paul 
grieved over the lack of unity and concord in the church at 
Corinth ; how much greater would have been his sorrow if the 
church had actually been divided into sects! Our purpose 
as members of Christ's body should be unity and unanimity 
in faith and confession. How are we to achieve this end? 
Does not the apostle indicate the way by extolling the cross 
of Christ as the power of God? If in genuine spiritual pov- 
erty, with all our sin, we should approach the cross and. abide 
under its shadow, it would become possible for us to be of 
one mind, to give up our own stubborn opinions, and to make 
the same confession of faith. Then, too, if we so loved the 
cross that we were willing to assume its reproach, the carnal 
love of strife would wholly depart from us. To them that 
perish, the preaching of the cross is foolishness. And if we 
become proud in our own conceit and yield to our natural 
fondness for contention, then we too have entered upon a 
course which will lead us to believe that the preaching of the 
cross is foolishness. Very few persons will admit that they 
are guilty of this sin of party spirit or contention, yet there 
is scarcely any other sin which has proved the ruin of so 
many of God's children. May the name of no human being 
ever so engross our attention that we lose sight of the great 
name of Jesus Christ. The apostle uses the name of Jesus 
no less than ten times in the first chapter of this epistle before 
he mentions the names, Paul, Cephas, and Apollos. He there- 
by rebukes those members of the church at Corinth who by 
unduly emphasizing the names of sinful men had obscured 
the name of Jesus, the name at which every knee should bow. 
Our heavenly Father, do Thou remove from us everything 
which obscures the blessed name of Jesus. Amen. 



FEBRUARY EIGHTEENTH 91 

ifohntarg iEigljtottilj 

Now the feast of unleavened bread drew nigh, and Jesus said 
unto his disciples, Ye know that after two days is the feast of 
the passover, and the Son of man is betrayed to be crucified. 
Luke 22: 1; Matt. 26: 1, 2. 

The first part of the passion history begins with a refer- 
ence to the greatest event of that same history: the bloody 
tragedy of the Passover. Long before the fall of man the 
plans and thoughts of God had been directed towards this 
particular Passover; even from eternity this event was in- 
cluded in God's plan of salvation. The story of the cross is 
clearly to be discerned in the writings of the prophets. The 
types of the Old Testament also pointed forward to this 
Passover. Isaac ascending Mount Moriah in company with 
his father and carrying the wood for the burnt offering was a 
type of him who in the fulness of time was to ascend the hill 
of Golgotha. When the brazen serpent was nailed to the pole 
in the wilderness, the strokes of the hammer reechoed the 
heavy strokes that drove the nails through the hands and feet 
of our beloved Saviour. Every year the paschal lambs were 
killed in Jerusalem^ typifying the Lamb, whose blood in 
reality takes away sin. When the high priest, once each year 
on the day of atonement, entered through the veil into the 
Holy of Holies, he brought the blood as a pledge of the great 
Sacrifice when the true High Priest was to enter the Holy 
of Holies in heaven with the blood from the cross of Golgotha. 
The Lord Jesus himself looked forward with both joy and 
trembling to this last Passover on earth, and often communed 
with his heavenly Father about it in the silent watches of the 
night. This passover had been eagerly awaited throughout 
Old Testament times. And now since it has come to pass, 
the minds of men revert to it with no less eagerness than be- 



92 FEBRUARY NINETEENTH 



fore, because of the surpassing importance of the event which 
then occurred. "The things which are come to pass in these 
days" was the subject which the disciples loved best to talk 
about. The essence of their preaching was : Jesus, who was 
crucified, and whom God raised from the dead. After his 
ascension the Saviour could reveal himself to John and say : 
"I am he that liveth, and was dead; and, behold, I am alive 
for evermore/' Heaven itself reverberates with the song: 
"Thou wast slain, and hast redeemed us to God by Thy blood/' 
Dear Saviour, let then of all things the cross be the dearest 
object of my contemplation; may it be the firm support and 
stay around which my arms are clasped, so that neither life, 
nor death, nor principalities, nor powers may separate me 
therefrom. And while my place during this Lenten season is 
by the cross, help me, Holy Spirit, that my soul may be 
quickened and refreshed through contemplating the precious- 
ness of the blood that was shed on the cross of Golgotha. 
Yea, my Saviour, lift up mine eyes unto that hill from 
whence cometh my help. Amen. 



Stebrtmrg Ntnrtmtitj 



Then assembled together the chief priests, and the scribes, 
and the elders of the people, unto the palace of the high priest, 
who was called Caiaphas, and consulted that they might take 
Jesus by subtilty, and kill him. But they said, Not on the feast 
day, lest there be an uproar among the people. . . . Then entered 
Satan into Judas surnamed Iscariot, being of the number of the 
twelve. And he went his way, and communed with the chief 
priests and captains, how he might betray him unto them. And 
they were glad, and covenanted with him to give him money. 
And he promised, and sought opportunity to betray him unto 
them in the absence of the multitude. Matt. 26: 3 — 5; Luke 22: 
3—5. 



FEBRUARY NINETEENTH 93 



It seems certain that a decisive conflict between the Prince 
of life and the Prince of death is at hand. The latter gathers 
to himself the very flower of his hosts, the chief priests and 
the scribes. A new ally had also been found in Judas, the 
apostate. Through careful management the fickle mass of 
the people might also be relied upon to side with the enemies 
of Jesus. These three groups were thus the forces that Satan 
relied upon in the fight he was waging. It was a matter of 
no small importance to Satan that he had as allies such prom- 
inent and learned men as the chief spiritual authorities among 
the Jews. Such pious and well-informed men surely ought 
to know what was to be believed; and if they rejected Jesus 
the unlearned people would have good ground for their un- 
belief. But what a responsibility rested on these eminent 
men, when they, instead of being models of piety and devo- 
tion, induced the people to oppose Jesus and to hate him ! Let 
us heed the lessons to be drawn from their conduct in this 
instance and let us examine ourselves in regard to the influ- 
ence we exert over those who surround us. But besides these 
chief priests and scribes Satan had in his army a position of 
trust for a deserter from the little band of Jesus' disciples. 
By his desertion the traitor Judas was to prove to the world 
that no real happiness was to be found in abiding with Jesus. 
Satan had need of Judas and bought him with a price. The 
assembly of the wicked seems very powerful, nay, well nigh 
invincible. But how despicable the enemies are in reality! 
"He that sitteth in the heavens hath them in derision." 
When they exult because everything seems to favor their 
cause, and look upon Judas' betrayal of Judas at such an 
opportune time as a sign of divine approval, they are forced 
through their own deed to bear testimony to the truth that 
Jesus is the Anointed of the Lord. Without the slightest 
hesitation they fulfil the prophecy of the selling of the 



94 FEBRUAKY TWENTIETH 



Messiah for thirty pieces of silver. The enemies of the Lord, 
while attempting to rebel against him, are wholly in his 
power. All the threads in the world's history, as also in the 
life of every individual, are held by the Lord. Do yon not 
believe that you also, who realize your need of his support, 
are held by his almighty hands? By the shameful bargain 
of the chief priests and Judas, by which the value of Jesus 
was estimated at the price of a common slave, the Lord proved 
that he in gracious self-abasement from the very beginning 
of his sacrificial suffering had assumed the position of a 
slave in our behalf. The yoke of my sin and curse rested 
upon his shoulders. And all that he does during those mem- 
orable hours of anguish, which in the most specific sense com- 
prise his passion, he does and suffers for me, in my stead. 
Beloved Lord Jesus, eternal thanks be to Thee. Amen. 



Stehnmrg QJttmttirtij 



Then came the day of unleavened bread, when the passover 
must be killed. And he sent Peter and John, saying, Go and 
prepare us the passover, that we may eat. And they said unto 
him, Where wilt thou that we prepare? And he said unto them, 
Behold, when ye are entered into the city, there shall a man 
meet you, bearing a pitcher of water; follow him into the house 
where he entereth in. And ye shall say unto the goodman of 
the house, The Master saith unto thee, Where is the guestcham- 
ber, where I shall eat the passover with my disciples? And he 
shall shew you a large upper room furnished: there make ready. 
And they went, and found as he had said unto them: and they 
made ready the passover. Luke 22: 7 — 13. 

The day called the first day of unleavened bread began at 
six o'clock in the evening of the Thursday preceding Easter. 
It was so called because all leaven must on that day be re- 
moved from the houses of the Israelites. The same day was 



FEBRUAKY TWENTIETH 95 



also called the day of preparation, because the paschal lambs 
were killed and prepared on that day. This Thursday, the 
last day that Jesus was to spend in seclusion with his friends, 
he passed in Bethany, and it was from there that he towards 
evening sent Peter and John to Jerusalem to prepare the 
passover. If Jesus were to eat the passover he must do so a 
day earlier than usual, since Friday evening was the cus- 
tomary time. The charge which Jesus gave the most trusted 
of his disciples called for no little prudence and foresight on 
their part, as the enemies watched for an opportunity to cap- 
ture Jesus before the feast. Still, the disciples felt quite un- 
concerned and did not hesitate to enter the stronghold of the 
enemy when Jesus sent them there. And they were perfectly 
secure while under his care. In Jerusalem ever}i;hing was 
prepared, they had only to follow the man with the pitcher 
of water, and they should find the room already furnished. 

It is always safe to obey the Lord, even if his marching 
orders direct us to enter the very camp of the enemy. In 
fact, we are never more secure than when we obey the Lord; 
and never will the charge that he commits to us be better ex- 
ecuted than when we accept it firmly trusting in him, with- 
out means or expedients of our own to carry out the charge. 
What painstaking care does not Jesus ever display in protect- 
ing his own. He had thought, planned, and prepared every- 
thing for the disciples so that, when they ask him, "Where wilt 
thou that we prepare ?" they find the room already furnished. 
This upper room of a house in Jerusalem was probably the 
same in which the disciples gathered after the death of Jesus, 
and where so many blessings from the Lord were vouchsafed 
to them. Yes, he always remembers us, and we are ever the 
objects of his grace. "Cast all your care upon him, for he 
careth for you." The owner of the house, whose name we do 
not even know, was undoubtedly one of those whose names 



96 FEBRUAEY TWENTY-FIRST 



are written in the book of life. He accomplished a deed of 
no mean import when he risked his life and property in open- 
ing his house to the despised Nazarene and his disciples. He 
shall surely find his reward in the resurrection of the just. 
May the query of Jesus, "Where is the guestchamber ?" ever 
appeal to our hearts ! Are our hearts and homes open to the 
Crucified One, and are we willing to bear his reproach ? The 
whole passion season calls to us, "Behold, I stand at the door, 
and knock." And, further, Jesus gives us the blessed as- 
surance : "If any man hear my voice, and open the door, I 
will come in to him, and will sup with him, and he with me." 
Amen. 

He loved them unto the end. John 13: 1. 

The word which John uses to express the high degree of 
Jesus' love is frequently used in the New Testament in the 
meaning of "to the last degree" or "to the uttermost." And 
this sense of the word is applicable to the passage before us, 
for Jesus loved to the uttermost. He loved with all his heart, 
with all his soul, with all his mind, and with all his strength. 
He loved to such a degree that the law was fulfilled, for love 
is the fulfilling of the law (Eom. 13: 10). He loved to such 
a degree that he suffered death upon the cursed tree, for love 
is self-sacrifice. This suffering in love and this obedience in 
love are the propitiation for the sin of the world. "God com- 
mendeth his love toward us, in that, while we were yet sinners, 
Christ died for us" (Eom. 5:8). He has withheld from us 
nothing of his boundless saving love; all, all he gives to us 
freely and without stint : to such a degree he has loved us. 
As we contemplate this love, we stand before the most glorious 
revelation of God and we behold the greatest power which 



FEBRUARY TWENTY-FIRST 97 

God has injected into the world. The most serious question, 
therefore, which can engage our attention is the attitude 
which we are to assume toward this love. It follows from 
the nature of this love that it must be either utterly despised 
or accepted with complete confidence. It does not force itself 
upon any one against his will ; but, on the other hand, no one 
can remain indifferent to it. If you despise and reject the 
love of Jesus, in whom God has most clearly manifested his 
love toward you, what means can God then still use for your 
salvation ? If you reject the strongest means, is it conceiv- 
able that any weaker means could prove effective? It is 
folly to hope for salvation in a future state, if you definitely 
and finally reject the Saviour in your present day of grace. 
What a crime it is to despise the self-sacrificing love of Jesus ! 
If you would attain to the greatest happiness which can ever 
come into a man's life — that of being loved by God — , open 
your heart to the Holy Spirit; for he alone can make you a 
partaker of that love. When this love has entered into your 
heart it will prove a living force, a motive power to a pure 
and happy life thoroughly devoted to God. Nothing less than 
the love of God through Christ Jesus suffices to bring forth 
fruit unto eternal life. "As the branch cannot bear fruit of 
itself, except it abide in the vine; no more can ye, except ye 
abide in me," are the memorable words of Jesus himself. 
And he adds, "Abide in my love." That love cannot fail to 
make us bear fruit. It will also fill our hearts with joy and 
hope. Brethren, abide in the love of Jesus. "In quietness 
and in confidence shall be your strength" (Is. 30: 15). The 
blessed secret of a joyful and holy life is simply this : Eemove 
all barriers that would hinder the love of Jesus from taking 
full possession of your heart. 

Lord Jesus, help me to abide in Thy love, as a branch in 
the vine, that I may bear fruit for Thy kingdom. Amen. 



98 FEBRUARY TWENTY-SECOND 



And when the hour was come, he sat down, and the twelve 
apostles with him. And he said unto them, With desire I have 
desired to eat this passover with you before I suffer: for I say 
unto you, I will not any more eat thereof, until it be fulfilled in 
the kingdom of God. And he took the cup, and gave thanks, 
and said, Take this, and divide it among yourselves: for I say 
unto you, I will not drink of the fruit of the vine, until the king- 
dom of God shall come. And he took bread, and gave thanks, 
and brake it, and gave unto them, saying, This is my body which 
is given for you: this do in remembrance of me. Likewise also 
the cup after supper, saying, This cup is the new testament in 
my blood, which is shed for you. Luke 22: 14 — 20. 

Deep darkness and serious dangers were gathering about 
the heads of the disciples during the last days of their Mas- 
ter's life. This was natural since the Master himself was 
about to enter upon the climax of his suffering. But as the 
faithful mother bird spreads her wings over her young at the 
approach of danger, so Jesus watched over his disciples during 
this trying period with especial care and tenderness. Let us 
observe how he protects and strengthens them in time of need. 
By so doing we shall learn whither we may flee for refuge 
when we come into deep waters, where the floods overflow us 
(Ps. 69: 2). Jesus secured a private room in which he and 
his disciples could spend their last evening together free from 
all annoyance. The disciples needed a quiet hour with Jesus 
that they might be strengthened for the trial which awaited 
them. Our faithful High Priest knew of no better means 
than this for preparing them to meet the same enemy which 
he was himself about to meet. Let us pray that he may grant 
us likewise such quiet hours with him when we are to be 
sorely tried. — Jesus reminds the disciples of his love. He 
says^ "With desire I have desired to eat this passover with 



FEBKUARY TWENTY-SECOND 99 

you." A love which never fails, a love which continues to the 
end, a love which is forgetful of self but eagerly desirous to 
bear the burdens of others, a tender, warm, self-sacrificing love 
— rejoice^ my soul, broken and oppressed though you be, that 
such is the love with which Jesus has loved you, and that in 
him you may rest secure upon this love which can never fail. — 
Again, Jesus wished to introduce his disciples into the closest 
possible communion with him. The security of the disciples 
depended on this close communion with Jesus, and it was for 
this reason he gave them his body and his blood. Thus they did 
not simply rest upon the Eock ; nay, rather they were grafted 
upon the Vine and became organs, living members in him, 
and as such neither life nor death can prevail against them. 
Here the weary and heavy-laden may find rest. Here in the 
pierced heart of your Saviour, there is no condemnation for 
you ; here sin has no sting, death no victory ; you are justified, 
you have peace, you are the heir of eternal life. In this way 
Jesus refreshed and strengthened his followers while he was 
yet with them. And he does so still. Let him take you aside 
from the busy world; let him show you his love; let him 
point to his pierced side. It will strengthen you for the con- 
flict. And when your spirit is weary of the buffetings of 
the world and longs for the joy and peace of heaven, remem- 
ber that Jesus has promised you that you shall enjoy the fruit 
of the vine with him when the kingdom of God shall have 
come. Yet a few days of darkness in the wilderness, — then 
eternal sunshine in your Father's mansions. 

Lord Jesus, under the shadow of Thy wing I take my 
refuge this night. Enfold me in Thine everlasting arms. 
Amen. 



100 FEBRUAEY TWENTY-THIRD 

Jesus riseth from supper, and laid aside his garments; and 
took a towel, and girded himself. After that he poureth water 
into a bason, and began to wash the disciples' feet, and to wipe 
them with the towel wherewith he was girded. Then cometh he 
to Simon Peter: and Peter saith unto him, Lord, dost thou wash 
my feet? Jesus answered and said unto him, What I do thou 
knowest not now; but thou shalt know hereafter. Peter saith unto 
him, Thou shalt never wash my feet. Jesus answered him, If I 
wash thee not, thou hast no part with me. Simon Peter saith 
unto him, Lord, not my feet only, but also my hands and my 
head. Jesus saith to him, He that is washed needeth not save 
to wash his feet, but is clean every whit: and ye are clean, but 
not all. For he knew who should betray him; therefore said 
he, Ye are not all clean. John 13: 4 — 11. 

Never before had the world looked upon a scene like this. 
The Son of God like a humble servant with a basin of water 
in his hand and girt about with a towel, ministering to the 
simple fishermen of Galilee, the publican Levi, and other men 
of low degree in the chamber at Jerusalem, — this was a mani- 
festation of God's love beyond all measure. In this humble 
service God himself in human form was dealing directly with 
men and was extending to them the helping hand which alone 
could save them from the depths of sin. The life of our 
Saviour was one continuous act of sacrifice for the saving of 
souls. Do not imagine that your soul can be saved unless 
you accept this service. If you could have saved yourself, if 
you could have fulfilled the law, it would have been unneces- 
sary for Jesus to make so great a sacrifice in your behalf. 
Peter was at first unwilling to accept this sacrifice; but in 
the end he yielded. This is the universal experience of re- 
pentant sinners. We may use lofty words of our own abilities 
at times, but in the end we must always repent of them. 
God's word and promises alone are never retracted. Confess 



FEBRUARY TWENTY-FOURTH 101 

therefore that you are unclean throughout; seek cleansing in 
the fountain that springs from the cross. And if after your 
cleansing, your foot should be contaminated by the filth of 
the world as you journey on, hold fast to the words of Jesus 
that he has made you clean. These words will preserve you 
from despair and thraldom under the law and will give you 
courage to come boldly unto the throne of grace. But do not 
consider your uncleanness as of no consequence. Go at once 
and take your place beside Peter; here the Lord will again 
serve you as before and make you clean. Eemember that 
Jesus says, "If I wash thee not, thou hast no part with me/' 
Precious love, grace which never grows weary, forsake me 
not though all else should fail. 

Nothing in my hand I bring, 
Simply to Thy cross I cling; 
Naked, come to Thee for dress; 
Helpless, look to Thee for grace; 
Foul I to the fountain fly; 
Wash me, Saviour, or I die. 

To-day also the dust and uncleanness of sin have soiled my 
feet. Dear Saviour, I come to Thee. Wash me this night in 
Thy blood, that I may be clean. Amen. 



So after he had washed their feet, and had taken his garments, 
and was set down again, he said unto them, Know ye what I 
have done to you? Ye call me Master and Lord: and ye say 
well; for so I am. If I then, your Lord and Master, have washed 
your feet; ye also ought to wash one another's feet. For I have 
given you an example, that ye should do as I have done to you. 
Verily, verily, I say unto you, The servant is not greater than 
his lord; neither he that is sent greater than he that sent him. 
If ye know these things, happy are ye if ye do them. John 13: 
12—17. 

Daily Meditations. 8. 



102 FEBBUAEY TWENTY-FOURTH 

The Lord Jesus had long observed that the conceit, am- 
bition, envy, and pride on the part of his disciples had been 
increasing rather than diminishing. The admonition of Jesus 
as well as his own constant humility had all been in vain. 
Nothing could now impress upon the mind of the disciples 
the necessity of humility except some unusual act of deep 
humiliation on the part of Jesus himself. It was for this 
reason that Jesus performed that memorable service, the 
washing of the disciples' feet. Since Jesus, their Lord and 
Master, had washed their feet, they must feel the necessity 
of washing one another's feet. The sins which Jesus con- 
demns by the menial service of washing his disciples' feet 
have become very firmly rooted in our hearts ; they have at all 
times hampered the advancement of God's kingdom; they 
have caused the little flock to be broken up into factions; 
they have embittered family life ; and they have always proved 
to be a serious hindrance to the development of a true Chris- 
tian life. May we never forget the sight of that bowed form 
humbly serving his disciples in the chamber of Jerusalem 
on that memorable night. It is our Saviour, who in self- 
sacrificing love ministers unto poor sinners. May we never 
forget the hand which was busied in washing the feet of the 
disciples. It is the same hand that was later nailed to the 
cross. The Saviour's lips are not engaged in praising the 
work of his hand. The lips are dumb but the hand is active. 
We too are much concerned about the walk and conversation 
of our neighbor. We often discuss their frailties. What is 
our purpose in so doing? Is it with an eye single to their 
improvement or is it with a desire to apply the lash and to 
gloat over their infirmities? Do not forget to impress upon 
your soul this memorable picture : your Saviour humbly min- 
istering to his disciples in the chamber at Jerusalem. Follow 
his example. Minister to your brethren; serve them in love 



FEBRUAKY TWENTY-FIFTH 103 

whenever you can find occasion so to do. Jesus always min- 
istered to his twelve disciples although they were ofttimes 
disobedient and contentious. Humble yourself; begin by 
serving those immediately about you; later you may extend 
the sphere of your service. Our greatest glory consists in 
following the example of our Lord and Master in serving our 
fellow men. "Owe no man any thing, but to love one another" 
(Eom. 13: 8). 

Beloved Master, how little I resemble Thee in love and 
service ! Grant me Thy Spirit that my life may more and 
more conform to the blessed example Thou hast given us in 
Thine own life of service. Amen. 



Stehruartj 2to?nty-ftftfj 

When Jesus had thus said, he was troubled in spirit, and testi- 
fied, and said, Verily, verily, I say unto you, that one of you shall 
betray me. Then the disciples looked one on another, doubting 
of whom he spake, Now there was leaning on Jesus' bosom one 
of his disciples, whom Jesus loved. Simon Peter therefore 
beckoned to him, that he should ask who it should be of whom 
he spake. He then lying on Jesus' breast said unto him, Lord, 
who is it? Jesus answered, He it is, to whom I shall give a sop, 
when I have dipped it. And when he had dipped the sop, he 
gave it to Judas Iscariot, the son of Simon. And after the sop 
Satan entered into him. John 13: 21 — 27. 

Gloom had settled on the little company of disciples. The 
Master was troubled in spirit, because he knew that one of 
his disciples was about to betray him, and how could true 
disciples fail to share the sorrow of their beloved Master? 
We should be very thankful to the Lord for permitting us 
through his word to become familiar with those disciples, 
their joys and their sorrows. There is nothing that so fully 
reveals a man's true character, as his joys and sorrows; if I 



104 FEBRUAEY TWENTY-FIFTH 

know these, I know the man himself. The pleasures and the 
troubles of the eleven were identical with those of their 
Master. If the same can be said of us, then we are his dis- 
ciples indeed. The sorrow on this occasion was caused by the 
fact that one of the disciples was a traitor. A true friend of 
Jesus experiences the greatest pain, if he meets with hypo- 
crites and traitors among the followers of Christ, and the 
more intensely he feels the pain, the more of the mind of 
Jesus there is in him. "One of you" — alas, thus it has always 
been ! When a traitor appears among the followers of Christ, 
Satan rejoices, the ungodly scoff, upright but worldly men 
despise not only the traitor but Christianity itself also, and 
the hypocrites themselves make the greatest ado about it ; but 
real Christians grieve over it, open their hearts to Jesus, and 
inquire, "Lord, is it I ?" Is it necessary, then, that a disciple 
of Jesus should always distrust himself? We do not believe 
so. But there are times when the truth of the word so pierces 
the heart that we must turn to the Lord for light. Such 
moments in our life, painful though they be, are yet profit- 
able. How reassuring is it not at such a time to know that 
we have free access to the living Saviour himself ! Hypocrisy 
cannot dwell in him who opens his heart before his Lord. 
Judas also asked, "Lord, is it I?" but he did this merely to 
avoid suspicion. John leaned on Jesus' bosom, while Judas 
was probably behind the back of Jesus, for in any other case 
the other disciples would have heard Jesus' answer to Judas : 
"Thou hast said." The relative positions of Judas and John 
on this occasion characterize the hypocrite and the true dis- 
ciple. John, in his position, heard what the other disciples 
did not hear, namely the words of Jesus, "He that dippeth 
with me in the dish shall betray me," and he saw what escaped 
the notice of the others, namely that Jesus, after dipping the 
sop, gave it to Judas. When near to Jesus, a person hears 



FEBRUAEY TWENTY-SIXTH 105 

and sees many things that other disciples do not hear and see, 
but he also is spared from hearing and seeing many things 
that others observe. Jesus obstructed the view, so that John 
escaped seeing Judas' look of feigned devotion to the Master. 
The place near to Jesus is the best place on earth. We may 
all seek that place. Will not you also seek it ? There we may 
take refuge with our wounded feelings and uneasy conscience, 
with our pain, with all that disturbs us, and there we will 
find peace, perfect peace. 



And it was night. John 13: 30. 

The Lord Jesus watched through many nights, not only 
because the hours of the day were insufficient for his labors 
of love and his zeal to save sinners, or for his need of undis- 
turbed communion with his Father, but also because he was 
to be tempted in all things like as we are, and thus able to 
succor them that are tempted. There is something wonderful 
and weird about the night. A night of suffering and distress 
is terrible. It seems as if the distress were doubled, the suf- 
fering increased, the time unending, the cares growing, the 
strength to resist temptation diminishing, the present and 
the future darkened under the silence of the night, — in a 
word it seems as if under cover of the night the opportunities 
for the prince of darkness were much more favorable than 
during the light of day. It was therefore proper that he, 
the friend of all sufferers, should watch through weary nights 
and be able to say with Job, '■'Wearisome nights are appointed 
to me" (Job 7:3). He watched through the night with his 
disciples on the storm-tossed sea. We believe that he did 
this, in order that even we may confidently commend our- 



106 FEBRUARY TWENTY-SIXTH 

selves and our dear ones to his care when the forces of nature 
rage during the dark hours of the night. He spent nights 
in prayer on the mountains in order that he might better 
understand those whose sufferings are endured without human 
witnesses. He watched with Mcodemus, whose soul thirsted 
for salvation and light, and he thereby proved his willingness 
to draw near to all those who have silenced the desires of their 
heart during the day, but who are unable at night to smother 
the cries of their soul for the living bread. He lay in the 
grave through the night for the reason also that he might 
bring out of the grave of despair unto a resurrection of cour- 
age and good cheer all those whose hopes have been lowered 
into the graves of their dear ones. But of all the nights 
through which Jesus kept vigil, his last night on earth was 
by far the darkest. His most severe trials were met on that 
night. Alone, without a single friend, he was made to taste 
in Gethsemane the suffering and pain which were in store 
for him. Here in his anguish his sweat was as it were great 
drops of blood falling down to the ground. agonizing 
Saviour, surely no man has ever suffered such agony as was 
Thine! — And all this that the onslaughts of darkness may 
be withstood in his name. He was in chains in that same 
night in order that he might release wretched captives within 
the walls of prisons, where the day, both literally and figura- 
tively, is changed into night. Jesus is with his people at 
night. The angels are with them. The darkness hideth not 
from the Lord; but the night shineth as the day (Ps. 139: 
12). Yea, the day and night, Lord, are Thine. 

Oh, Thou eternal love, Thou depth of compassion in the 
heart of Jesus; take me also into Thy keeping, and watch 
over me in my darkness, until I stand secure in Thy eternal 
light, where there shall be no more night. Amen. 



FEBRUAEY TWENTY-SEVENTH 107 

And there was also a strife among them, which of them should 
be accounted the greatest. And he said unto them, The kings 
of the Gentiles exercise lordship over them; and they that exer- 
cise authority upon them are called benefactors. But ye shall 
not be so: but he that is greatest among you, let him be as the 
younger; and he that is chief, as he that doth serve. For wheth- 
er is greater, he that sitteth at meat, or he that serveth? is not 
he that sitteth at meat? but I am among you as he that serveth. 
Ye are they which have continued with me in my temptations. 
And I appoint unto you a kingdom, as my Father hath appointed 
unto me; that ye may eat and drink at my table in my kingdom, 
and sit on thrones judging the twelve tribes of Israel. Luke 22: 
24—30. 

On that memorable evening in Jerusalem, when the dis- 
ciples were assembled with their Master for the last time, 
their hearts should have been filled with humility. How 
strange, then, to find them possessed of pride and vanity. 
How account for this? As long as the flesh is corrupt, and 
the heart is deceitful and wicked, we may be prepared for any 
display of folly on their part when unrestrained by the watch- 
fulness of a sober, God-fearing spirit. Do we realize the 
pride of our own hearts ? Jesus revealed to his first disciples 
the pride of their hearts by comparing them with himself. 
It may not be a very difficult matter to prove yourself right- 
eous if you compare yourself with other men, but that stand- 
ard of measurement is faulty and deceptive. Compare your- 
self with Jesus. You call him Master and Lord; do you 
equal him in humility? Oh, for a more full confession of 
sin, and especially the confession of pride, among us! Why 
are you ashamed of Jesus; why this glorying over the short- 
comings of others; why is not God permitted to give you 
more of his Spirit; why? The answer to all these questions 
is, you have not allowed God sufficiently to humble your 



108 FEBEUAEY TWENTY-EIGHTH 

heart. Humility is a beautiful flower, but it must be planted 
in the garden of your own heart with your own consent. It 
thrives in the presence of him who prostrated himself in 
Gethsemane, and who humbled himself even unto the death 
on the cross; but it withers when exposed to the gaze and 
admiration of men. When we all appear before the judgment 
seat of Christ, then all false humility, all affected modesty, 
all praise with which men sought to flatter us shall be swept 
away and without disguise we shall stand before God. Will 
we then be found really humble? Lord Jesus, adorn Thy 
bride with the precious jewel of true humility ! We should 
seek for no higher glory than that of continuing with Jesus 
in his temptations. This is the highest glory to which we 
can attain on earth. In eternity a still greater glory shall 
be ours, namely, to possess the kingdom, eat and drink at the 
festal table of Jesus, and sit with him on his throne. We 
should lift our eyes on high, up above the high places of earth 
to those of heaven. Fix not your eye upon the empty glory 
of this world ■ fix it steadfastly upon the throne above. It is 
only by free and unmerited grace we may reach that goal, 
and this grace must crush our pride. 

My Lord and Saviour, at Thy feet I sit; teach me, Thou 
who art meek and lowly in heart ! Amen. 

Stebnranj ©tu^nfg-ngljtlf 

And the Lord said, Simon, Simon, behold, Satan hath desired 
to have you, that he may sift you as wheat: but I have prayed 
for thee, that thy faith fail not: and when thou art converted, 
strengthen thy brethren. And he said unto him, Lord, I am 
ready to go with thee, both into prison, and to death. And he 
said, I tell thee, Peter, the cock shall not crow this day, before 
that thou shalt thrice deny that thou knowest me. Luke 22: 
31—34. 



FEBRUARY TWENTY-EIGHTH 109 

"S'atan has desired to have you" — what fearful words ! In 
the history of Job we find a similar desire on the part of 
Satan for that man of God. It should be observed that Satan 
made his attack upon Job at the time when Job had gained 
the reputation of being the most perfect and upright man in 
all the land. Furthermore Job was conscious of the high 
regard in which he was held. Similarly in the case of the 
disciples: when they deemed themselves so strong that they 
could disregard the admonitions of their Master, then Satan 
desired to sift them as wheat. The heart of the Master bleeds 
when he sees his disciples exposed to the sifting process of 
Satan; and the process is fraught with so much pain and 
danger to ourselves that we should use every endeavor to 
avoid it by remaining in a humble, childlike attitude toward 
God. The sieve which Satan uses is an instrument by which 
he captures all those poor children of God who have become 
haughty and proud in their own conceit. The Christian on 
the other hand who continues humble before God and who 
receives with patience the chastening of the Lord can never 
be captured in the meshes of Satan's instrument. Are all 
Christians exposed to this sifting process? We believe they 
are. But we also believe, nay, we are assured, that the faith- 
ful High Priest always prays for his children in their temp- 
tation that their faith may not fail them. Jesus prayed for 
Simon at the mere desire of S'atan to sift him. Jesus did not 
wait for the sifting process itself. Before the sifting of 
Simon had begun, Jesus prayed to his heavenly Father that 
Simon's faith might not fail him. And later while his be- 
loved disciple was passing through the ordeal, Jesus prayed 
fervently for him, and as a result Simon's faith did not 
utterly fail him. Jesus to-day sits upon the right hand of 
God and intercedes for us in our trials and temptations. 
When our prayers become faint, his prayer is ever fervent; 



110 FEBRUARY TWENTY-NINTH 

when our eyes close in sleep, he still prays for us; when we 
no longer have the power to pray, he continues to intercede 
for us; and his prayer is the prayer of the High Priest who 
shed his blood in our behalf, who bears us in his bosom, and 
who can say, "Father, I thank thee that thou hast heard me." 
As Joshua in his battle with the Amalekites often looked to 
the height to see whether the hands of Moses were lowered, 
and as he again with stout heart renewed the battle when he 
saw those hands still raised in prayer ; so should we diligently 
look to our own High Priest who continually makes inter- 
cession for us. "The right hand of the Lord is exalted; the 
right hand of the Lord doeth valiantly* (Ps. 118: 16). 

My faithful High Priest, teach me in all my experiences 
whether of joy or sorrow, whether of adversity or success, 
to put my trust only in Thy interceding heart. Amen. 

Stebnrcrg Stotttig-mnilj 

And he said unto them, When I sent you without purse, and 
scrip, and shoes, lacked ye anything? And they said, Nothing. 
Then he said unto them, But now, he that hath a purse, let him 
take it, and likewise his scrip: and he that hath no sword, let 
him sell his garment, and buy one. For I say unto you, that 
this that is written must yet be accomplished in me, And he 
was reckoned among the transgressors: for the things concern- 
ing me have an end. And they said, Lord, behold, here are two 
swords. And he said unto them, It is enough. Luke 22: 35 — 38. 

Jesus suddenly turned to his disciples with the question 
whether they had lacked anything while making their first 
missionary journey. The answer redounded to the glory of 
the Master in whose name they had gone forth. Now they 
were soon to set out upon a second journey; but the nature 
of this journey would differ widely from that of the pre- 
ceding one. During their first journey men had received 



FEBRUABY TWENTY-NINTH 111 

them joyfully and had contributed to their support. Hence 
they had needed neither sword nor scrip. Now they were to 
encounter a hostile world, they were to be exposed to priva- 
tions of every kind, even their lives were to be in jeopardy. 
Why were they to be so received? On their first journey 
they had preached that the kingdom of heaven was at hand, 
and the announcement of the kingdom of the Messiah had 
aroused hopes far from spiritual in the hearts of many. Now 
they were to go forth after Christ's ascension into heaven and 
testify to him who "was reckoned among the transgressors." 
Their preaching was to be of the cross, the cross which was 
a stumbling-block unto the Jews, and unto the Greeks foolish- 
ness. But it was not their preaching alone which was to 
prove offensive. The apostles themselves lived near the cross ; 
they were themselves a part of their message, and hence it 
was inevitable that the world should hate them. The dis- 
ciples did not at first understand what the Master meant by 
the purchasing of swords, and in their simplicity of mind 
they drew forth two swords of steel. But the time came 
when they appreciated the spiritual meaning of the Saviour's 
words and then they did not flinch from suffering. We pos- 
sibly have a clearer insight into the spiritual meaning of our 
Saviour's words; but is our willingness to suffer for Christ's 
sake commensurate with our understanding of his will? We 
too are making a journey. Is it like the first or the second 
of the missionary journeys undertaken by the apostles? If 
in weakness of faith we avoid the cross, possibly it may re- 
semble the first; but the more we grow together with the 
cross, the more it will resemble the second, the journey which 
the apostles entered upon after they had received the out- 
pouring of the Spirit. Lord, have mercy upon Thy disciples 
who are so fearful of the cross in our own day. And we be- 
lieve the Lord will be merciful, for he adapted himself so 



112 MAECH FIRST 



mercifully to the spiritual condition of his first disciples. 
He prepared them for the later and more difficult journey 
by an earlier and less difficult one ; and in the degree in which 
they were willing to suffer with Jesus, they received the power 
of the Spirit to enable them so to do. The Lord refers them 
to their experiences during their first journey to assure them 
that in the name of Jesus they may go forward with confident 
courage against the more serious dangers of the future. Every 
victory gained by the grace of God is an earnest of grace for 
the future. To be sure we cannot live by our experiences, 
but we may keep them in our scrip to be laid before God in 
time of need. They are promises given by the King and 
sealed with his own seal to the effect that as our day is so also 
shall our strength be. Let us therefore in God's name go 
from strength to strength until we appear in Zion with the 
confession, We have lacked nothing. 

Lord Jesus Christ, Thou who art our King in suffering, 
imbue us and fortify us with Thine own Spirit. Amen. 



ilardj Stoat 



And they came to a place which was named Gethsemane: and 
he saith to his disciples, Sit ye here, while I shall pray. And 
he taketh with him Peter and James and John, and began to be 
sore amazed, and to be very heavy; and saith unto them, My 
soul is exceeding sorrowful unto death: tarry ye here, and watch. 
And he went forward a little, and fell on the ground, and prayed 
that, if it were possible, the hour might pass from him. And he 
said, Abba, Father, all things are possible unto thee; take away 
this cup from me: nevertheless not what I will, but what thou 
wilt. And he cometh, and findeth them sleeping, and saith unto 
Peter, Simon, sleepest thou? couldest not thou watch one hour? 
Watch ye and pray, lest ye enter into temptation. The spirit 
truly is ready, but the flesh is weak. And again he went away, 



MAECH FIRST 113 



and prayed, and spake the same words. And when he returned 
he found them asleep again, (for their eyes were heavy,) neither 
wist they what to answer him. And he cometh the third time, 
and saith unto them, Sleep on now, and take your rest: it is 
enough, the hour is come; behold, the Son of man is betrayed 
into the hands of sinners. Rise up, let us go; lo, he that be- 
trayeth me is at hand. Mark 14: 32 — 42. 

When our contemplations of the passion of Christ lead us 
into Gethsemane, we enter the Holy of Holies. Never before 
has Jesus suffered so much and in such a manner as here: 
he is "amazed," he is "sorrowful unto death," he is "very 
heavy," or "sore troubled" (E. V.). When the boat was near 
sinking on the Sea of Tiberias, he alone was undisturbed; 
when his enemies were about to stone him, his spirit was 
calm and tranquil; but now he is troubled. In the hour of 
death his friends have sometimes been able to exult, but here 
he is himself dismayed. According to his own testimony no 
one can convict him of sin 5 yet now "All his bones are out of 
joint, his heart is like melted wax" (Ps. 22). The voice of 
the Messiah, stricken with grief, is heard throughout the Old 
Testament; the echo from the suffering in Gethsemane is 
clearly discernible in the expressions of grief and pain every- 
where recurring in the psalms and in the prophecies. His 
distress is exceeding great. His sweat issues like blood 
through the pores of his forehead. • What is it that so disturbs 
the "Strength of Israel" (1 Sam. 15: 29) ? One thing only 
there was which could strike terror to his soul — the displeas- 
ure of the Father, the wrath of God, the curse of sin — and 
this he bears for us in Gethsemane. In his deepest suffering 
he displays his filial submission to his Father's will. Through- 
out the Old Testament dispensation the smoke had risen from 
the sacrificial altars, but now a better sacrifice is placed on 
the altar in Gethsemane, the sweet-smelling savor of which 
fills all the heavens. The will of the Son is placed on the 



114 MARCH FIRST 



altar of burnt-offering, "by the which will we are sanctified 
through the offering of the body of Jesus Christ once for all." 
— In this suffering and in this submission to the Father's 
will he was sustained by his love to sinners. In order to en- 
dure he seeks strength in beholding those whom he loves. 
For this reason he repeatedly returns to his weary disciples. 
His obedience to his Father and his love to sinners sustain 
his inner man, while the angel from heaven affords him a 
more temporary, outward help. As the dawn precedes the 
day, so the struggle in Gethsemane precedes and ushers in 
the fearful crisis on Golgotha. It was the final and conclu- 
sive yielding up of Jesus' will in perfect obedience to his 
Father, the dedication of himself as a sacrifice upon God's 
altar, — all of which must necessarily precede the outward 
sacrifice upon the cross. But in the love which my Saviour 
here revealed I will glory, — in this marvellous love which 
suffered and obeyed even unto death upon the tree. Yes, in 
this I will glory, since I know my Saviour did it all for me. 
And I know that my only hope for the salvation of my soul 
is to accept by faith, all unworthy though I be, the atoning 
sacrifice of Jesus, my Eedeemer. Was not this the Saviour's 
motive in making his three most intimate disciples witnesses 
of his struggle in Gethsemane ? These disciples had promised 
never to forsake him; now in his hour of anguish they sleep. 
How insufficient is the strength of man! What a warning 
to me ! If his chief disciples so utterly fail, how shall I en- 
dure in my hour of trial? 

my Saviour, I come to Thee. Lost and helpless I east 
myself upon Thy loving mercy. Thou art the rock of my 
salvation. In Thee, Thee only, will I put my trust. Thou 
who hast redeemed me by Thy blood, preserve Thine own. 
Amen. 



MARCH SECOND 115 



iMardj §>mmb 

And being in an agony he prayed more earnestly: and his 
sweat was as it were great drops of blood falling down to the 
ground. Luke 22: 44. 

In the darkness and solitude of the garden Jesns falls prey 
to an unspeakable agony. His Father is silent, and this in- 
creases the agony. Why must this cup be drained? Or was 
it even necessary for him to taste it? Or did his will no 
longer agree with his Father's? He would willingly and 
obediently submit to his Father's will, if he only were granted 
a word from his Father's beloved lips setting forth his will. 
He listens, but his Father keeps silence. If David, failing 
to receive an answer to his cries day and night (Ps. 88), 
counted himself with them that go down into the pit, how, 
then, must the only begotten Son have been affected? He 
knocks at the gate of heaven yet once more, but there is no 
response. The climax of his agony is reached. An angel 
must strengthen him so that he may not succumb, but oh, 
how much rather he would have listened to a word from 
his Father! The High Priest, who has descended into the 
lowest depths of humiliation, is alone. His Father is silent; 
his disciples are asleep. He hastens to them repeatedly, but 
they could not even keep awake. They would certainly not 
have been able to bring him either consolation or help, but it 
would have been comforting at least if they had watched 
through the night with him. But no, — the Lord Jesus is 
entirely alone and forsaken. In that terrible distress, which 
is here called agony, his suffering was intensified by the fact 
that he was deserted by all. Jesus tasted loneliness, and 
therefore he promises in so many places in his word to be 
near and to help those who suffer anguish : "He will remove 
thee out of the straits into a broad place" (Job 36 : 16) ; "I will 



116 MARCH THIRD 



turn their mourning into joy" (Jer. 31: 13) ; "He delivered 
them out of their distresses" (Ps.107 : 6) ; "Who shall separate 
us from the love of Christ? Shall tribulation?" (Eom. 8 : 35). 
The same Jesus, whom the sorrows of death compassed, and 
upon whom the pains of hell got hold (Ps. 116 : 3), will give 
you strength and comfort in your agony, if you but look to 
him for succor. The conflict of Jesus in the garden ended in 
victory. His usual calmness of soul returned; he was entirely 
satisfied with his Father's will and assured of his love, even 
though he must drink the cup of woe. He alone was able to 
endure the struggle; his disciples, on the other hand, suc- 
cumbed to sorrow. But the victor gave his hand to his fallen 
brethren, and raised them up. Be of good cheer, brother, 
even if you sink in the depths of despair and anguish. You 
still may cry: Lord, save me; I perish! And, above all, 
your High Priest is still at your Father's right hand and 
makes intercession for you. He will not permit you to perish. 
"For this shall every one that is godly pray unto Thee in a 
time when Thou mayest be found; surely in the floods of 
great waters they shall not come nigh unto him. Thou art 
my hiding place; Thou shalt preserve me from trouble; Thou 
shalt compass me about with songs of deliverance" (Ps. 32: 
6,7). Amen. 

Ularrfj SEtftrfc 

And being in an agony he prayed more earnestly: and his 
sweat was as it were great drops of blood falling down to the 
ground. Luke 22: 44. 

Jesus in the garden of Gethsemane is like a worm trampled 
in the dust, writhing in agony. When we see him thus our 
thoughts revert to the plaint of the Messianic psalm : "But I 
am a worm, and no man" (Ps. 22: 6). But just as the silk- 



MAECH THIRD 117 



worm, hidden among the leaves, spins around himself the 
white silken threads which he draws from his own body, so 
also Jesus, under the olive-trees in Gethsemane, spins the 
pure white silk of obedience, as he sacrifices his human will 
in obedience to his Father. Into this white silk he weaves 
the crimson of suffering, when he sweats blood under the 
heavy weight of the curse of our sins. Jesus, your loving 
Saviour, has suffered the penalty for your sin. Now he longs 
to experience the joy which the father of the prodigal ex- 
perienced upon his son's return home. Jesus is waiting for 
you to arise and go to your Father. He yearns for you, his 
erring child, and would fain bring forth the best robe and 
put it upon you. The thought that this robe had long been 
ready against the return of the prodigal had often cheered the 
father's heart; how much greater the joy, then, of actually 
putting them on his son at his home-coming ! Because of the 
travail of his soul Jesus shall see and be satisfied (Is. 53 : 11). 
This satisfaction, or joy, consists in making you a partaker of 
the fruits of his suffering and death. You surely will not deny 
the Lord Jesus this refreshing after his agony, this rest after 
his travail, the wages for his labor? Give him your soul, in 
all its poverty and nakedness, for him to adorn; he has a 
just claim upon it, and it is his desire that the suffering 
which caused him so much grief may bring you joy. — But 
let us also put on, or take upon us, the suffering of Jesus, in 
the degree in which we are called so to do as followers of our 
Lord. Jesus took with him into the garden three of his most 
intimate friends. Later in his life, Peter regarded it an 
honor to refer to himself as "a witness of the sufferings of 
Christ" (1 Peter 5:1). Even so Paul counted all things but 
loss as compared with the honor of being a partaker of the 
sufferings of Christ. Let us enter into the sufferings of 
Jesus, and become living witnesses of the fact that we have a 

Daily Meditations. 9. 



118 MAECH FOURTH 



S'aviour who has suffered. This we do in the first place by 
giving heed to the Saviour's admonition in Gethsemane, 
<r Watch and pray, that ye enter not into temptation"; and 
may this cry touch us to the quick. Dying to sin and to self, 
in watchfulness and prayer, is in reality a taking upon our- 
selves our Gethsemane with its sufferings. Thereby we are 
also enabled to bear the reproach of Jesus among men, thus, 
in a sense, bearing the marks of our Lord Jesus Christ. 



Mnttif 3Tmirtf| 



When Jesus had spoken these words, he went forth with his 
disciples over the brook Cedron, where was a garden, into the 
which he entered, and his disciples. And Judas also, which be- 
trayed him, knew the place; for Jesus ofttimes resorted thither 
with his disciples. Judas then, having received a band of men 
and officers from the chief priests and Pharisees, cometh thither 
with lanterns and torches and weapons. Jesus therefore, know- 
ing all things that should come upon him, went forth, and said 
unto them, Whom seek ye? They answered him, Jesus of Naz- 
areth. Jesus said unto them, I am he. And Judas also, which 
betrayed him, stood with them. As soon then as he had said 
unto them, I am he, they went backward, and fell to the ground. 
Then asked he them again, Whom seek ye? And they said, 
Jesus of Nazareth. Jesus answered, I have told you that I am 
he: if therefore ye seek me, let these go their way: that the 
saying might be fulfilled, which he spake, Of them which thou 
gavest me have I lost none. John 18: 1 — 9. 

The quiet garden has been transformed into a battle-ground. 
Two groups of men prepared for battle are arrayed one 
against the other, — the one group numerous and armed to 
the teeth, the other a mere handful with but two swords but 
protected by Jesus. Alone Jesus advances before his disciples 
to meet the enemy. He asks them whom they seek, and at 
Ms words, "It is I," they fall to the ground. Jesus does not 



MAECH FOUETH 119 



forget his disciples. He gains for them permission to go 
their way. From this event we may learn several lessons. In 
the first place we see that Jesus in the honr when it would 
have been most natural for him to think only of his own 
safety was concerned chiefly about his poor disciples and 
freely surrendered himself that they might withdraw. Jesus 
was always true to the love which he bore to his disciples. 
Further we see that Jesus was mindful that all his promises 
should be fulfilled. No one could have accused him of faith- 
lessness even if his disciples had been seized on this occasion. 
But he himself would have so considered it. How faithfu] 
are his promises ! Why should we not rest with perfect con- 
fidence upon them ? Finally, how assuring is it not to observe 
how Jesus saves his disciples by diverting the attention of 
the enemies to himself? Three different times he points to 
himself as the only one with whom the enemies had to deal. 
In this way the Lord has brought to my attention the best 
means to victory. Did not all the powers of darkness mass 
their forces upon him? Did he not alone go against sin. 
death, and the devil ? Did he not advance before me to warn 
off from me the condemnation which awaited me? I will 
therefore be of good courage; and in my daily strife with 
sin, sorrow, need, evil inclinations, and faults I will feel sure 
of victory, for Jesus stands between the enemy and me. If 
sin and enemies stood between Jesus and me, then I should 
indeed despair. He alone shall win the victory whose strength 
is Jesus alone. This truth is further confirmed by the word 
with which Jesus causes the enemies to fall to the ground. 
He says, "It is I." He makes use of no fear-inspiring words, 
no signs from heaven. The holiness and majesty of his own 
being are sufficient. Christ, Christ alone, is the power which 
gives victory, even as he through the sacrifice of his life and 
through his intercessory prayer at the right hand of God is 



120 MARCH FIFTH 



our only all-sufficient advocate. If the Lord therefore be 
permitted to whisper in your heart, "It is I," and if in per- 
fect faith you answer. Yea, Lord, Thou alone, the victory is 
already won. This must be your attitude when want visits 
your dwelling, when sin oppresses your soul and you are 
weary with a hopeless strife, when you labor in his cause, 
when you suffer, — yes, always and everywhere let your watch- 
word be, It is Thou, Lord. With this watchword you will 
win victory upon victory, and the power of God will be strong 
in your weakness. Your enemies will fall to the ground and 
they will never rise again to confront you. 

Thou only art my rock and my salvation. Help me, 
Lord, to hold fast to this confession to the end. Amen. 



iiarrij Jffffilj 



Then came they, and laid hands on Jesus, and took him. And, 
behold, one of them which were with Jesus stretched out his 
hand, and drew his sword, and struck a servant of the high 
priest's, and smote off his ear. Then said Jesus unto him, Put 
up again thy sword into his place: for all they that take the 
sword shall perish with the sword. Thinkest thou that I can- 
not now pray to my Father, and he shall presently give me more 
than twelve legions of angels? But how then shall the scrip- 
tures be fulfilled; that thus it must be? Matt. 26: 50—54. 

We know from the gospel of St. John that it was Peter 
who drew the sword and smote off the ear of the high priest's 
servant. Honest, impulsive Peter! Filled with righteous 
indignation at the treachery of Judas and the violence of the 
enemy, he forgets his own danger and, contrary to the wish 
of Jesus, draws the sword in the defense of his Master. Pol- 
lowers of Christ have often appealed to the sword, but such 
an appeal has invariably led to the disgrace and discomfiture 



MARCH FIFTH 121 



of the church of God. Jesus commanded Peter to sheathe his 
sword that he might not himself perish by the sword. The 
sword, however, was not so securely placed in the sheath that 
it continued to remain there. Time and again it was drawn, 
and each time it wrought desolation in the church of God, 
as the history of the church abundantly proves. The weapons 
of Christ's followers are spiritual, not material. If we are 
tempted to champion the Lord's cause or to avenge our own 
wrongs by carnal means, we should call to mind the gentle, 
patient bearing of our Master in Gethsemane. Jesus was at 
all times in communion with his heavenly Father; and so 
upon the present occasion when unrighteous men laid their 
hands upon him, Jesus looked steadfastly up into heaven and 
saw legions of bright angels ready at the word of command 
to descend and battle for his safety. A single word uttered 
by Jesus at this moment — and his enemies would have been 
scattered, but the cup would not then have been drained, 
neither would the Scriptures have been fulfilled. The word 
therefore remained unspoken. Praised be his name! Jesus 
uttered many precious promises and for these we shall render 
him praise in all eternity; but we shall never forget to voice 
our gratitude to him for the word which he refused to speak. 
As a lamb brought to the slaughter he was dumb and opened 
not his mouth. He yielded up his life for us. His obedi- 
ence, his willingness to surfer the penalty for sin, even unto 
death, — all this is so touchingly manifested by his conduct 
in the garden when he was seized by his enemies. The sacri- 
ficial victims of the old covenant frequently offered resistance 
as they were led to the altar, but the Lamb of God advanced 
to the altar of his own free will. His death was a complete 
propitiation for the sin of the world. Nothing was lacking. 
All is finished. Glory be to God ! 

Praise be to Thee, dear Lord and Master! For the joy 



122 MARCH SIXTH 



that was set before Thee, Thou didst endure the cross, 
despising the shame. Thou art now set down at the right 
hand of the throne of God (Hebr. 12: 2). We thank Thee 
for the love, free and undeserved, wherewith Thou hast loved 
us. Amen. 



iMarrfj gixiij 



And they all forsook him, and fled. And there followed him a 
certain young man, having a linen cloth cast about his naked 
body; and the young men laid hold on him: and he left the linen 
cloth, and fled from them naked. Mark 14: 50 — 52. 

At the close of his life Jesus was deserted by all his fol- 
lowers. During his sojourn in Galilee, many of his disciples 
had forsaken him and walked no longer with him. Judas 
also betrayed him and joined the ranks of the enemy. There- 
upon, when he was seized by the servants of the high priests, 
all the disciples forsook him and fled. One young man in- 
deed, possibly Mark himself, made a feeble attempt to abide 
with Jesus in his suffering; but when men laid hold on him, 
he too tore himself away from them and fled. Jesus was now 
alone. No human friend was with him. The feeling that 
he was utterly forsaken by his friends was no small element 
in his bitter suffering. But we must also consider that he was 
now the High Priest who was about to enter into the Holy 
of Holies with his own blood and no one could enter with him. 
On the great Day of atonement in Old Testament times the 
high priest with blood in a golden vessel approached the veil 
which separated the Holy from the Holy of Holies, — alone. 
So likewise our High Priest alone advances to the altar — the 
cross — where his blood is to be shed in sacrifice, and alone he 
enters in behind the veil. During the earlier period of his 
ministry, while engaged in his prophetic office, he had gath- 
ered about himself a band of followers. These were his dis- 



MARCH SEVENTH 123 



ciples. He had lived continually with them; not a single 
day had he been separated from them; and he had enjoyed 
their kindly ministrations. But now, in the execution of the 
great work which lay before him, their services could be of 
no avail. There was but one Lamb without blemish; the 
holy sacrificial blood was the blood of him alone who went 
to atone for the sin of the world. Evil men laid hands upon 
Jesus and seized him. In this sense, may I never lay my 
hand upon the Son of God. Surely the number of those who 
lay hands upon the Son of God to crucify him anew even in 
our own day is more than sufficiently large. He who officiated 
at the sacrifice in Old Testament times laid his hand upon 
the head of the sacrificial victim to show that the victim was 
a substitute for him who offered the sacrifice. In this sense 
I will lay my hand upon the sacrificial Lamb of God and 
confess that he has died in my stead. Thereupon I will ad- 
vance to the throne of grace; I will confess my sins before 
him; with body and soul I will cast myself upon his mercy: 
and I know that I shall receive a blessing from his pierced 
hand, which as an earnest of the forgiveness of my sins will 
be laid upon my restless, anxious heart and conscience. 

Blessed Jesus, Thou High Priest, bestow upon me Thy 
blessing. Amen. 



iMardj &mntij 



And the Lord turned, and looked upon Peter. And Peter re- 
membered the word of the Lord, how he had said unto him, 
Before the cock crow, thou shalt deny me thrice. And Peter 
went out, and wept bitterly. Luke 22: 61, 62. 

Peter could not have been guilty of this terrible denial of 
his Master unless his spiritual character had been gradually 
deteriorating for a considerable time. The treachery of Judas 
was not the result of a sudden attack of S'atan; it followed 



124 MARCH SEVENTH 



as the fruit of a long continued yielding to temptation. So 
likewise in the case of Peter, the evil which reached its 
climax in the denial of the Master had long been developing 
secretly in Peter's heart. The disciples had conceded to Peter 
the post of honor in their little band partly because of his 
temperament and age, partly because of his manifest devo- 
tion to his Master. Jesus himself had given him the name, 
Peter, that is, a rock; had chosen him as one of the three 
most intimate of his disciples, and upon various occasions 
had shown him special favors. All this should have served 
to make Peter humble; but so unsearchable are the ways of 
the natural human heart that Peter instead of growing in 
grace fell a victim to self-confidence. We see this self-con- 
fidence manifesting itself in Peter's behavior on several oc- 
casions. It grows like the thorns in the good seed, and finally 
Peter ventures to rebuke even his Master and assumes an air 
of superiority over his fellow disciples. The Master's love 
for Peter is a sufficient proof that he often warned Peter of 
the danger to which his self-confidence exposed him. We 
know that these warnings were given with increasing posi- 
tiveness and seriousness. The warnings however being re- 
jected, a fall was inevitable. The depth of Peter's fall was 
in proportion to the height of his self-confidence. His fall 
was so grievous that his self-confidence was not merely 
shocked, it was shattered. Bitter weeping took the place of 
the self-confidence which had proved so ruinous. But the 
faithfulness of Jesus — the faithfulness which never fails — 
was the salvation of Peter. As Jesus submits to the shameless 
examination before Caiaphas his thoughts are chiefly con- 
cerned about Peter, his beloved though erring disciple. Jesus 
prays for Peter, and at the Master's reproachful yet loving 
look the defiance in Peter's heart is utterly overcome. Can 
we look upon the fall of such a highly favored disciple with- 



MARCH EIGHTH 125 



out anxiety and fear for ourselves? Has not this story of 
Peter's fall found a place in the sacred Scriptures as a warn- 
ing from the Master to us? All self-confidence is a denial 
of Jesus, — an inward denial to be sure, but the outward 
denial follows fast upon it whenever the occasion presents 
itself if so be that the admonitions of the Spirit be left un- 
heeded. But the account of Peter's denial shows us the hand 
of the Saviour not only as raised in warning but also as ex- 
tended to save the fallen. It shows us the suffering Saviour, 
forgetful of self, but with tender and zealous love praying for 
his erring children. 

Lord Jesus, Thou knowest my weakness; save me in the 
hour of temptation. Thou alone art my refuge and my 
strength. Amen. 



iMarrlj BgtjiJj 



Again the high priest asked him, and said unto him, Art thou 
the Christ, the Son of the Blessed? And Jesus said, I am: and 
ye shall see the Son of man sitting on the right hand of power, 
and coming in the clouds of heaven. Mark 14: 61, 62. 

The high priest was very much concerned about finding 
some accusation that would seem to justify him in pronounc- 
ing sentence of death upon Jesus. They had called in false 
witnesses, but their attempt to fasten any crime upon Jesus 
had failed utterly. Then a happy inspiration came to the 
high priest: he adjured Jesus by the living God to tell them 
whether he was the Son of God. The Lord Jesus knew what 
a frank and unreserved confession would cost him, but he 
does not hesitate to say, "I am." Plain, unmistakable words ! 
Praised be his name that he made such a good confession. 
To us this confession is of the utmost importance; for the 
high priest does not ask if he is God's son in the sense that 
the word may apply to every righteous person, but if he is 



126 MARCH EIGHTH 



the Son of God in the meaning of an equal with God. Other- 
wise his answer would not have been regarded as blasphemy. 
By reason of this confession of Jesus we are forced to the 
conclusion, either that Jesus was a downright deceiver, or 
else that he was the Son of God in that sense in which the 
word is used throughout the Bible. If Jesus is the Son of 
God, then the word of God's love to the world becomes radi- 
ant as the noonday sun. Then the breadth and length and 
depth and height of the love of Jesus surpass all our feeble 
attempts to measure it. The work that Jesus accomplished 
receives its exceeding great significance from the fact that the 
Son of man also was God. Hence it is beyond all doubt that 
his blood is holy and precious blood, fully able to cleanse us 
from all our sins, and his obedience is an acceptable offering 
to God, satisfying all his demands. If Jesus is God's Son, 
and this Son was not spared, but delivered up for us, how 
shall God not with him also freely give us all things (Rom. 
8 : 32) ? In the gift of God's S'on we have a pledge that God 
is both willing and able to give us whatever we may ask in 
his name, for in the gift of Jesus are comprehended all the 
gifts that we need unto life and godliness. In Jesus dwells 
the fulness of the Godhead bodily — the fulness of the God- 
head, thus God himself. "Whosoever shall confess that Jesus 
is the Son of God, God dwelleth in him, and he in God" (1 
John 4 : 15). If so, then no power is mighty enough to over- 
come him who believeth in the Son of God. <r Who is he that 
over cometh the world, but he that believeth that Jesus is the 
Son of God" (1 John 5:5)? To this Rock we will cling in 
all storms and adversities; the gates of hell shall not prevail 
against us. 

Lord, I believe and know that Thou art the Christ, the 
Son of the living God, and I thank Thee that my faith may 
rest on Thine own confession. Amen. 



MAKCH NINTH 127 



iiard} Ntnttf 

The Son of perdition. John 17: 12. 

In the delineation of the suffering of Jesus the sad figure 
of Judas, the son of perdition, must necessarily be included. 
Of all the evil which Jesus suffered at the hands of sinful 
men nothing wounded him more poignantly than the fall of 
Judas. It touched him so to the quick that in his sacerdotal 
prayer he refers to Judas as the son of perdition and laments 
in the words of David, "Yea, mine own familiar friend, in 
whom I trusted, which did eat of my bread, hath lifted up 
his heel against me" (Ps. 41: 9). When Judas was called 
to be an apostle, he had the disposition of a disciple. No one 
who has not been a true disciple of the Lord Jesus can fall 
so deeply as Judas. No doubt avarice had been the besetting 
sin of Judas before he became a disciple. Failure to keep 
watch upon himself, neglect of prayer, unwillingness to 
confess his greatest weakness, laxity in his battling against 
it, and finally a tendency to excuse it, — all this served to 
nourish the avarice in Judas' heart. In the same way envy 
grew and increased in the heart of Saul, worldly-mindedness 
in the heart of Demas, and voluptuousness in the heart of 
Solomon, although all these men had once lived in close 
communion with God. "Wherefore let him that thinketh he 
standeth take heed lest he fall" (1 Cor. 10 : 12). The fall of 
Judas did not become manifest at once. He did not imme- 
diately forsake the company of his fellow disciples and appear 
before the world in his true colors. He continued to feign a 
love for his brethren and played the part of a disciple so 
well that the penetrating eye of Jesus alone perceived the 
counterfeit. What false words of brotherly love, what hypo- 
critical prayers, what deceitful praise of the Master this 



128 MARCH TENTH 



position of Judas must have forced him to utter ! And the 
more he succeeded in imposing upon his fellow men the 
greater became the hardness of his heart until at last he was 
not at all susceptible to the salvation offered even to him. 
Finally, the Scriptures say, "Satan entered into him." His 
heart was thoroughly hardened, and therefore by the words, 
"That thou doest, do quickly," Jesus hastened the execution 
of the deed which Judas had already determined to do. Oh, 
that the Spirit of truth might reign continually in the hearts 
of God's children ! If in hypocrisy we feign a love for Jesus, 
we have already entered upon the downward path by which 
Judas entered into perdition. He chose condemnation, and 
so condemnation he received. But to us comes the word of 
God : "Look diligently lest any man fail of the grace of God ; 
lest any root of bitterness springing up trouble you, and 
thereby many be defiled" (Hebr. 12: 15). 

Lord God ! give unto Thy children a temperate and 
Godfearing spirit so that in watchfulness and prayer they 
may cleave unto Thee and shun every species of evil. Amen. 



JUarrlj Stent!? 

The chief priests had delivered him for envy. Mark. 15: 10. 

The rulers of the Jewish people had not always shown the 
hostility to Jesus which these words would indicate. But 
the rulers began to hate Jesus when they saw with what en- 
thusiasm the people listened to his preaching; and as they 
observed the unfeigned admiration which the people showed 
for the wonderful deeds of Jesus, their hatred became all the 
more intense. The more the people listened to Jesus, the 
less regard they showed for the Pharisaical piety of their 
leaders. Envy was therefore the ultimate reason for the 



MARCH TENTH 129 



hatred of Jesus on the part of the elders and the high priests. 
This envy was augmented daily by the good reports which 
they heard of Jesus. So the envy grew until it reached its 
climax in the crucifixion of Jesus. It must be considered 
as an element in the suffering of Jesus that he must observe 
the sin in the hearts of the leaders of the people develop to 
perfect obduracy, to say nothing of the obstacles which the 
envy of the rulers constantly placed in the way of Jesus. 
Envy is the sin which caused the greatest crime ever com- 
mitted, the crucifixion of the Lord of glory. But envy is not 
responsible for this crime alone; the fall of man is traceable 
to the same sin. "Through envy of the devil came death 
into the world" (Wisdom of Sol. 2: 24). The first murder 
in the world's history, the murder of Abel by his brother 
Cain, was caused by envy. It would prove a healthful exer- 
cise to read the history contained in the Old Testament with 
a view to discovering the number of sins and crimes directly 
attributed to envy. We will here call attention to only one 
man, the man who of all the characters in the Old Testament 
makes the saddest impression upon us, King Saul. He who 
had been so richly endowed by God and had been elected of 
God to be king of God's chosen people met death by his own 
hand, — a suicide, because he had allowed the sin of envy to 
rule his heart. Envy is a despicable sin, yet how prevalent 
it is among the people of God ! And it has accomplished the 
ruin of many a precious soul. It lurks in the heart, and only 
the spirit which is upright and without guile is ever willing 
to confess its presence there. We must fight it persistently, 
for in many cases it seems to be rooted in one's very character. 
But above all we must look to the Lamb of God for strength 
to remove this evil from our heart. Jesus loves us; he will 
forgive us ; he will also strengthen us in our battle against the 
evil in our heart. Abide quietly at his cross, let his love gain 



130 MAKCH ELEVENTH 



entrance into your heart, and learn to love him; for love 
"envieth not." 

Dear Father in heaven, bestow upon me that love which 
envieth not and which seeketh not its own. Amen. 



Harrlj Elraraf^ 

Pilate then went out unto them, and said, What accusation 
bring ye against this man? John 18: 29. 

Jesus stands there, suffering, bound, and accused, before 
his judges ; his accusers are free to prefer any charges they see 
fit. The charges actually preferred were, in the main, three : 
He perverts the nation; He forbids to give tribute to Caesar; 
He maintains that he himself is Christ, a king. The first ac- 
cusation was, in a certain sense, true; the second one was in 
every respect false; and the third was perfectly true. Jesus 
really turned, or changed, the minds of the people, but as 
they previously were perverted, or turned away from God, 
they were by him turned in the right direction. To give trib- 
ute to Caesar he had never forbidden. And that he was 
Christ, a king, to that statement he adhered, God be praised ! 
even unto death. How innocent Jesus stands before the ac- 
cusations of his mortal enemies! Pilate's astonishment at 
such empty accusations is not to be wondered at. The gov- 
ernor's question to the Pharisees received no satisfactory 
answer. This question still reechoes through the world and 
awaits an answer from you also. What accusation bring you 
against this Jesus? Perhaps you share the embarrassment 
of the Pharisees in finding a reason for your hostility to him. 
If you are not to be found among the friends of Jesus, if you 
do not enjoy their company, then you must be numbered 
among his enemies. Even if you do not set forth a single 



MARCH ELEVENTH 131 



accusation against Jesus, you, perhaps, enjoy the company 
of his enemies and are on familiar terms with them. You 
are not an avowed friend of Jesus. But who has loved you, 
pray, as Jesus loves; who has sacrificed for you what he has 
sacrificed; who possesses such power as Jesus to make you 
truly blessed and happy? Do you love Jesus? If you do 
not love him, what accusation do you bring against him? 
You will never be able to answer this question, unless you 
are willing to declare that you love yourself more than you 
love him. Your love is fettered to your own guilty, criminal 
self; you love yourself, the very person against whom you 
ought to have so many accusations; but Jesus, whose heart 
was broken under the weight of your curse, how about your 
love for him? Thousands of those who have walked with 
Jesus for years or it may be for a lifetime have no other 
testimony to give to his faithfulness than unanimous adora- 
tion. We would say as did one of the martyrs of old who 
for eighty-six years had served his Saviour, "Jesus has never 
done me anything but good." Or we may use the words of 
the psalmist, "Thou, Lord, art good, and ready to forgive; 
great is Thy mercy toward me"; or with Solomon we may 
exclaim, "My beloved is the chiefest among ten thousand." 
Yea, thus I feel constrained to exclaim. Under my most 
humiliating self-accusation, Thou, Jesus, standest before 
me as the pure and innocent Lamb, in whom I have redemp- 
tion, as the faithful friend, who never deserted me, as the 
omnipotent King, who is glorified even in me. Thy loving- 
kindness is better than life. 



132 MARCH TWELFTH 



JKarrfj SfatHftlj 



Pilate answered, Thine own nation and the chief priests have 
delivered thee unto me: what hast thou done? Jesus answered, 
My kingdom is not of this world: if my kingdom were of this 
world, then would my servants fight, that I should not be de- 
livered to the Jews: but now is my kingdom not from hence. 
Pilate therefore said unto him, Art thou a king then? Jesus 
answered, Thou sayest that I am a king. To this end was I 
born, and for this cause came I into the world, that I should bear 
witness unto the truth. Every one that is of the truth heareth 
my voice. Pilate said unto him, What is truth? And when he 
had said this, he went out again unto the Jews, and saith unto 
them, I find in him no fault at all. John 18: 35—38. 

It is hardly possible that Pilate was entirely ignorant of 
the great prophet or of the agitation that had arisen on his 
account. But he no doubt believed it to be inconsistent with 
his dignity to approach the Nazarene. Now, for the first 
time, Jesus and Pilate meet face to face. Pilate represents 
the Eoman emperor, the supreme monarch of the greatest 
world-power of that day. Jesus is himself a king, but his 
kingdom is not of this world. The world-power in its glory 
meets the kingdom of God in its apparent weakness. The 
kingdom of God is at the judgment-bar of the world; the 
king of the kingdom of heaven is arraigned before a servant 
of the Eoman emperor. The kingdom of God has always 
appeared weak in comparison with the kingdoms of this 
world, but it has nevertheless always prevailed, though its 
way is from the cross to the crown. Jesus and Pilate, — the 
kingdom of God and the kingdom of this world, — are yet to 
meet in final combat at the appearing of Antichrist. They 
are to meet on the great day of judgment, but with their 
positions reversed; then the world will stand accused, while 
Jesus will sit in judgment upon his throne. This result is 
inevitable. Jesus is the stone which the prophet Daniel saw 



MARCH THIRTEENTH 133 



cut out without hands and which smote and broke to pieces 
the image of gold, silver, brass, iron, and clay. (Dan. 2.) 
The stone has shattered the Eoman empire; it will shatter 
the power of Antichrist, yea, all kingdoms of this world that 
rise up against the Lord and his Anointed. The kingdoms 
of this world are an alio) 7 of strength and weakness, of truth 
and falsehood. Jesus is the king of truth, and his kingdom 
is truth unalloyed. Jesus must conquer, and every one that 
is of the truth and heareth the voice of Jesus, shall rule with 
him in life eternal. How unmistakable is the seal of truth 
which marks the bearing of Jesus, and how it glorifies him 
in the midst of his suffering! There is no affectation in his 
behaviour, no effort to arouse sympathy, no desire to pose as 
a martyr. Noble, dignified, quiet, as becomes the King of 
truth, he stands before his judges. Truth is inscribed upon 
his brow, in his words, in his actions. His demeanor is in 
marked contrast with the cringing humility or the open rage 
of the Pharisees, as well as with the vacillation and half- 
heartedness of Pilate. — What beauty is Thine, my S'aviour, 
in Thy faithful love to fallen men, in Thy deep humiliation 
and suffering, and also in that innocence of truth in which 
Thou encounterest falsehood and iniquity round about Thee ! 
Let me sit at Thy feet, look up to Thee, cherish Thy image 
in my heart, hear and obey Thy voice, that I may be a faith- 
ful witness of the truth. Amen. 



ilarrlj Stjtrtonilt 



And Herod with his men of war set him at nought, and mocked 
him, and arrayed him in a gorgeous robe, and sent him again 
to Pilate. Luke 23: 11. 

Conceive of Jesus, the simple, serious Man of Xazareth, 
arrayed in the gorgeous dress of Herod's courtiers ! Does it 

Daily Meditations. 10. 



134 MAECH THIRTEENTH 



not ill become him? The courtiers no doubt thought that it 
would amuse Herod to see Jesus clad in silk and satin. But 
while engaged in this unseemly buffoonery about the Son of 
God, they were really ridiculing human vanity; and vanity, 
be it remembered, is sin, for which Jesus alone can make 
atonement. Purple and fine linen are not always evidences 
of vanity, but no one will deny that vanity and fine raiment 
generally go together. In nothing else has human folly gone 
to such lengths as in the matter of dress. How universal 
and yet how vain is not the endeavor to decorate the human 
body, created in the image of God, with every species of 
fantastic finery! How often does it not happen that the 
most unworthy person is invested with the most gorgeous 
dress? And this occurs in all strata of society, from the 
scarlet woman to the gentleman of leisure. Splendid raiment 
is often nothing but a fool's cloak. This fool's cloak Jesus 
was made to bear in the palace of Herod as he goes to be 
our advocate. It is only by looking upon Jesus as the Ee- 
deemer of the world that we can explain how he could tolerate 
this coarse jesting which centered about his sacred person. 
But here as well as on the cross he realizes that he is atoning 
for the sin of the world. We must not assume that the 
blasphemous jesting of the courtiers did not keenly wound 
Jesus. The more deeply one person loves another the more 
keenly will he feel any affront or insult offered him by the 
object of his love. Can we then conceive how Jesus must 
have suffered in the palace of Herod? Unquestionably his 
pure soul is filled with holy zeal and anger against the out- 
rage to which he is subjected. But although he could have 
summoned to his assistance legions of angels or could have 
swept all these blasphemers from the earth by the might of 
his own arm; nevertheless in quiet obedience to his heavenly 
Father and in obedience to his own love for sinners, he 



MARCH FOURTEENTH 135 



humbly endures it all. — We thank Thee, Thou patient Lamb 
of God, that in all Thy deeds and in all Thy sufferings Thou 
wast atoning for our sin. May all pride, all vanity be ban- 
ished from our hearts as we see Thee, who hast clothed the 
heavens with majesty, taking upon Thyself the condemnation 
resulting from our vanity. Do Thou invest our souls with the 
white, shining robe of Thy righteousness. Amen. 

iUarrtj iFnurt^ntlf 

And they cried out all at once, saying, Away with this man, 
and release unto us Barabbas. Luke 23: 18. 

The authorities at Jerusalem no doubt considered that they 
had every reason to feel satisfied. That bold criminal Barab- 
bas, whose latest acts were sedition and murder, had been 
apprehended and was now securely lodged in prison. An- 
other notorious character, too, whom they had long wished 
to seize, had been arrested before the Passover and was now 
awaiting sentence of death. This man was Jesus. The two 
prisoners differed widely. The hands of Barabbas were taint- 
ed with the blood of his victims; from the hands of Jesus 
flowed the blood which of his own free will he shed for his 
enemies. Barabbas presumably impressed one as being an 
unfortunate criminal; Jesus was characterized by serenity of 
soul and by calm submissiveness. The testimony against 
Barabbas was decisive and condemnatory from the begin- 
ning; false witnesses were sought to testify against Jesus, 
and yet even so their testimony was not conclusive. It was 
customary at the time of the Passover to release one prisoner. 
How strange that when the choice lay between Jesus and 
Barabbas the people should at once cry out, "Kelease unto 
us Barabbas"! We sympathize with the friends of Jesus 
who may have been present on this occasion. We shudder at 



136 MARCH FOURTEENTH 



the relentless hatred brought to bear upon Jesus by his ene- 
mies and we deplore the awful hardness of their hearts. Let 
us endeavor to see what lessons the event recorded in our text 
may have for us. Apparently an opportunity was given to the 
Jews to choose between Barabbas and Jesus; but in reality 
the choice lay between sin on the one hand and Jesus on the 
other. Hence we see that the choice is before us to-day in 
just as real a sense as it was before the Jews. What a terrible 
contrast between sin and Jesus ! And yet what is our choice ? 
What is your choice? It is sin, sin rampant and passions 
unbridled, that brings destruction upon nations as well as 
upon individuals. The victims of drunkenness, unchastity, 
pride, avarice, and profligacy far outnumber those who have 
fallen at the hand of Barabbas and other murderers. Your 
own evil disposition, your passions, your desire for pleasure 
and praise, — all these when left entirely unrestrained are 
more dangerous to the world about you than the savage 
Barabbas was to Jewish society. And when you yield to 
your evil passions you again crucify the Son of God. The 
cry is either, Away with Christ and unbridled liberty to sin; 
or, Away with sin and glory to Christ ! May we ever re- 
member this. Every day and hour may place this choice be- 
fore us. It cannot be avoided. Every decision confirms us 
in our choice and makes it more difficult to change our posi- 
tion, whether we take our stand for Christ or against Christ. 
Lord Jesus, do Thou conquer the fearful power of sin in 
my heart. Help me to choose Thee; help me to live and to 
die with Thee. Amen. 



MARCH FIFTEENTH 137 



iiarrlj Wfmttlj 

Then released he Barabbas unto them: and when he had 
scourged Jesus, he delivered him to be crucified. Matt. 27: 26. 

In a cell in the prison at Jerusalem sat Barabbas. It was 
the day of preparation, the day before the Passover. No 
donbt Barabbas was aware of the custom by which the people 
on the occasion of the festival were privileged to ask for the 
release of a prisoner. Possibly the hope that the choice might 
fall upon him came like a ray of light into his cell. The 
last thing with which a man will part is hope. It is hope 
which causes the drowning man to clutch the straw. But he 
was not the only prisoner. He had certainly heard of one 
just captured. Had Barabbas any reason to believe that he, 
Barabbas himself, the worst of the criminals, would be the 
one upon whom the people's choice would fall? Be that as 
it may; this was the day of preparation, and Barabbas is 
listening to the sound of footsteps which seem to approach 
his door. Yes, there is the jailer. He brings good news to 
the prisoner. Barabbas is free. His hope of liberty was real- 
ized. The condemnation of Jesus brought freedom to Barab- 
bas. This was the first sermon preached on the blessings re- 
sulting from the death of Jesus. It was delivered in a place 
which bore witness to human degradation and it was addressed 
to a criminal stained with the blood of his fellow men. The 
sermon was believed and it brought liberty and joy. Ever 
since that day the glad tidings of Jesus' death for sinners 
have found their most cordial reception among the wretched ; 
they have shone most gloriously in the darkest places; and 
they have brought the greatest joy and peace to those who 
were most unfortunate. It is evident that Barabbas himself 
did not realize the spiritual significance of receiving his 
liberty at the cost of Jesus' condemnation. But he was lib- 



138 MARCH SIXTEENTH 



erated on the day before the Passover. It was on this day, 
the day before the Passover, that Jesus suffered death. 
Hence, when Barabbas was allowed to go forth from his 
prison, the whole city of Jerusalem was in commotion over 
the preparations for the crucifixion. Is it not probable that 
Barabbas joined the throng in order to obtain a view of the 
man to whose death he owed his life? Did he see the 
pale, suffering countenance of the Saviour? Did he behold 
the Man of Sorrows die upon the cross? If so, was he 
affected by that sight as was the penitent thief? We do not 
know. But let us in spirit go out to Golgotha, the place of 
skulls; let us take our place before the cross and with eyes 
lifted to Jesus and with hearts full of praise let us confess, 
Lord Jesus, it is for me Thou diest; Thy death is my life. 

"Our soul is escaped as a bird out of the snare of the fow- 
lers; the snare is broken, and we are escaped" (Ps. 124: 7). 
Praised be Thy name, Lord Jesus, that Thou didst enter into 
the snare and break it, that my soul might escape and live 
with Thee. Amen. 



JKarrfj g»txtottilj 



Then Pilate therefore took Jesus, and scourged him. And the 
soldiers platted a crown of thorns, and put it on his head, and 
they put on him a purple robe, and said, Hail, King of the Jews! 
and they smote him with their hands. John 19: 1 — 3. 

Unless a man be thoroughly hardened, his soul will be 
filled with awe at the sight of Jesus in his divine purity, in- 
sulted and abused before Pilate. And if we were to express 
in words our feelings as we behold such patient suffering, we 
could say only that a holy majestic stillness takes possession 
of our soul. How glorious is not the Man of Sorrows ! The 
more he is ridiculed, the more he is disfigured by the blows, 



MARCH SIXTEENTH 139 



the more glorious he becomes, and the more we are impressed 
by his calmness as contrasted with the excited passion of his 
enemies. Over the shoulders of Jesus is thrown a purple 
military robe, an old tattered rag, as we may surmise, for 
the purpose of his persecutors was to ridicule the pretended 
royal dignity of Jesus by investing him with the unmistakable 
signs of misery and poverty. Here Jesus is clad in tatters. 
On another occasion, before Herod, he was arrayed in a gor- 
geous robe. On both occasions, however, the shameless con- 
duct of his enemies was made by divine ruling to be of the 
deepest s}-mbolical meaning. Xot only man's pompous vanity, 
but the rags and degradation of poverty, bring a curse in 
their wake, and this curse Jesus has borne for us. There is 
a poverty void of dishonor. To be poor is not in itself a sign 
of guilt and sin; on the contrary, Jesus himself was subject 
to poverty and endured all its hardships in order that he 
might be able to succor all those who groan under the heavy 
burden of want and destitution. "Ye know the grace of our 
Lord Jesus Christ, that, though he was rich, yet for your 
sakes he became poor, that ye through his poverty might be 
rich" (2 Cor. 8: 9). But there is also a destitution and 
misery that is dishonorable. The tatters and rags of the 
drunkard, the sluggard, the spendthrift, the reckless, the 
libertine, the voluptuous, the dishonest, all these call for a 
propitiation in order that the devotee of these vices may be 
restored and ransomed from the curse of his life through the 
blood of Jesus. Behold, then, your Saviour standing there as 
your Bedeemer in the court-yard of the palace of Pilate, with- 
out opening his mouth, like as a sheep that is led to the 
slaughter. "Behold the man!" Pilate cried when Jesus was 
brought forth for the people to gaze upon. Do you, also, 
behold the man; see in him your own image; see how deep 
you are fallen, but see also how completely your sins have 



140 MARCH SEVENTEENTH 



been atoned for; see and live; and praise and glorify the 
Lamb that in his redeeming love with his stripes has healed 
your bruised and wounded soul. 

Then came Jesus forth, wearing the crown of thorns, and the 
purple robe. And Pilate saith unto them, Behold the man! 
John 19: 5. 

It has often pleased the Lord to permit his enemies unin- 
tentionally to give testimony to the worth and merit of Christ. 
Thus Pilate is permitted to proclaim the precious word, "Be- 
hold the man!" By this word he calls the attention of the 
people to the unutterable suffering of Jesus, as he comes 
forth out of the judgment-hall despised, ill-treated, and wear- 
ing the crown of thorns. From that hour these same words 
have been repeated by millions of men ; they have been written 
under numberless paintings of the Saviour; and they have 
been a light which, like a beacon in the night, has directed 
wandering souls to him who alone can give them peace. Be- 
hold the man ! You and I also may well heed the suggestion, 
and behold the pitiful sight. What has made that face so 
expressive of suffering ? Has not the treason of Judas plowed 
a furrow there? Has not the denial of Peter left its mark 
there? Have not the wantonness of Herod, the cowardliness 
of Pilate, the hypocrisy of the Pharisees, the coarseness and 
brutality of the soldiers contributed to make him a Man of 
Sorrows; and is it not true that you and I are among those 
who caused the Saviour bitter pain and suffering? Heeding 
the words of Pilate, I see then, first of all, in Jesus fallen 
humanity, — man, as he has become through the fall. I see 
myself sin-stained, f alien, and lost. But I see more than this ; 
back of this exterior, and beneath the wounds that disfigure 



MARCH EIGHTEENTH 141 



the person of Jesus, I see the true, the ideal man. Pilate is 
correct: Jesus is the man, the only man since the fall of 
Adam, who truly realized in himself the divine idea. Jesus, 
therefore, is fully able to be man's representative before God, 
and to suffer and atone for fallen humanity. And as I now 
hear Pilate's words, "Behold the man!" and as I look upon 
the blessed image held up before me, I see myself restored 
and cleansed from the fall, and through faith united and 
identified with Jesus, found in him, and having the right- 
eousness which is of God by faith. Pilate wished to arouse 
pity in the hearts of the Jews for Jesus, who had already suf- 
fered above measure. But to us his words : "Behold the man !" 
appeal for something more than pity; they call for our devo- 
tion and love; and while agreeing with Pilate that Jesus has 
suffered enough, we give to the word the additional and 
blessed meaning: enough for me, enough for my eternal sal- 
vation. Let every one draw near and behold this wonderful 
man. Behold the man! Behold him, all ye who are weary 
and heavy-laden; behold him, ye who are perishing; behold 
him, ye who have already tasted his love : look upon him long, 
quietly, unceasingly, until the image of your suffering Saviour 
is reflected in your own heart, that you may go from glory 
to glory. 



iUarrl? Itgijtamilj 



When Pilate saw that he could prevail nothing, but that rather 
a tumult was made, he took water, and washed his hands before 
the multitude, saying, I am innocent of the blood of this just 
person: see ye to it. Matt. 27: 24. 

It may sometimes seem to us that the history of the pas- 
sion should portray the suffering of the Saviour alone and 
that all others should be excluded from the narrative; but 



142 MAECH EIGHTEENTH 



there are certain persons who stand in such a relation to the 
events of the history that they cannot be passed by in silence. 
Pilate is one of these persons. We do well, therefore, to mark 
his attitude towards the Saviour, that we may be warned and 
instructed by his example. Few persons mentioned in the 
Bible impress us more unfavorably than this Eoman governor. 
He was really not what might be called a bad man; there 
were at least in his soul strings that might be touched and 
made to vibrate in sympathy with the truth. But when he 
was made to choose between obedience to the truth with prob- 
able loss of favor at the court of the emperor, and disobedience 
to the truth with assurance of continued imperial favor, he 
chose the latter. In every human heart there is implanted a 
consciousness of right and wrong, and it is of the utmost 
importance that we act in accordance with this consciousness. 
He who is unfaithful in this respect steels his heart against 
the truth of the gospel. On the contrar}^, he who is of the 
truth, that is, he who is faithful to that measure of natural 
truth that speaks to him through his conscience, obeys the 
gospel and hears the voice of Jesus. He who acts contrary to 
his conscience thereby enters upon the downward road. Upon 
that road Pilate entered. One concession to the Jews fol- 
lowed upon the other. His foothold was no longer secure. 
If a slight concession once be made to sin at the expense of 
our conscience, the way is paved for a greater concession to 
the next temptation ; and the result is that we soon lose faith 
in ourselves and our ability to resist temptation. Pilate in 
his struggle with the Jews yielded and thereby lost his self- 
respect and his self-assertion. "Yielding is sin." He who 
continues to make concessions to sin will soon find that he 
excuses sin. But the disposition to excuse sin leads inevitably 
to perdition. Despicable indeed is the miserable Pilate wash- 
ing his hands and laying the blame upon the Jews; but he 



MARCH NINETEENTH 143 



should be pitied rather than condemned, for that critical mo- 
ment in his life when he might have obeyed the truth unto 
salvation is past — perhaps forever. Eepeatedly he attempts 
to rid himself of Jesus, he resorts to one expedient after an- 
other to get him out of his way ; but Jesus returns again and 
again, as if to say: Here I am again, there is still a possi- 
bility for you to obey the truth. Pilate succeeded in getting 
rid of Jesus, but only for a short time; eternity is at hand, 
and then he will meet Jesus again. Dear friend, when you 
meet Christ on your life's journey, hear and obey the truth 
and pray God to make you faithful to the voice of your con- 
science; then Jesus, the King of truth, will be your King 
forever. 



And they were instant with loud voices, requiring that he 
might be crucified. And the voices of them and of the chief 
priests prevailed. And Pilate gave sentence that it should be as 
they required. Luke 23: 23—24. 

Finally the long expected hour had come. The death sen- 
tence had been pronounced upon Jesus. It had long been 
hanging threateningly over his head, but it was not to be 
pronounced until Jesus had accomplished the work for which 
he came into the world. Neither was it in the power of any 
one to take his life. Jesus was to place it in the hands of his 
executioners freely of his own accord. When he did this, he 
realized what the result would be. The prophet had foretold 
that he, the Saviour of the world, was to be taken away by 
distress and judgment (Is. 53). Jesus was sentenced to 
death. The sentence could be no other if Jesus was really 
to become a trespass-offering for us. Is not death the wages 
of sin? When Jesus died, he was made to accept the wages 



144 MAECH NINETEENTH 



of sin; but as he was himself free from all guilt it was the 
wages of our sin which he received. Jesus shuddered at the 
thought of death ; drops of blood like sweat poured forth from 
his body when he realized the mortal anguish of that dread 
hour. He, in all his purity and without the least taint of sin, 
to die! By the grace of God he tasted death for every man 
(Heb. 2: 9). The cup is drained. An empty cup and a 
Saviour's heart overflowing with love, — this is the result of 
the sacrifice in the garden of Gethsemane and on the cross 
of Golgotha. The trespass-offering is accomplished. Praise 
be to God! This was made unmistakably certain by the 
manner of Jesus' death. Crucifixion was held to be the most 
ignominious of all forms of execution. "Cursed is every one 
that hangeth on a tree" (Gal. 3: 13). Jesus was not merely 
to die; he was to be executed as a criminal under sentence 
of death. He was declared to be deserving of death since 
his death comprised in itself the judgment which all man- 
kind had drawn upon itself. He alone died for all. "For 
as by one man's disobedience many were made sinners, so 
by the obedience of one shall many be made righteous" (Eom. 
5: 19). As the man who offered a sacrifice in the temple at 
Jerusalem laid his hands upon the head of the sacrificial 
victim, thereby denoting its vicarious office ; so the chief 
rulers of both the Jews and the Gentiles laid their hands upon 
Jesus and condemned him to a death which was the propitia- 
tion for their sins. — You who feel the condemnation of sin 
resting upon you, come to Jesus. He will not condemn you; 
by the saving efficacy of his blood he will free you from the 
condemnation of your own conscience. He who has himself 
suffered the penalty for sin is your only refuge. Abide with 
him in full security. When the angel of death approaches 
your dwelling and sees the blood upon the lintel of your 
heart's door, he will pass by. When the Lord shall visit the 



MARCH TWENTIETH 145 



world with the judgments of his wrath, you will be safe if 
you are found to be with Jesus; for "There is no condemna- 
tion to them who are in Christ Jesus" (Eom. 8:1). He has 
power to forgive sin. "0 death, where is thy sting ? grave, 
where is thy victory? But thanks be to God, which giveth 
us the victory through our Lord Jesus Christ" (1 Cor. 15: 
55, 57). Amen. 

ifflarrfj Qfomtttrtlf 

And after that they had mocked him, they took the robe off 
from him, and put his own raiment on him, and led him away 
to crucify him. And as they came out, they found a man of 
Cyrene, Simon by name: him they compelled to bear his cross. 

Matt. 27: 31—32. 

During his earthly life, Jesus experienced many disappoint- 
ments and sorrows. He suffered the pangs of wounded love 
when men instead of receiving his blessed ministrations 
harshly repulsed him. Such was his experience when the 
Samaritans turned him away from the village in which he 
sought hospitality. While discharging the duties of his daily 
life he often became tired and weary. He knew what it 
meant to be left alone, forsaken by all. His whole life was 
a continual advancement upon the narrow way of self-denial. 
Do not forget, dear brother, that he did it all for the love 
of sinners, of whom you are one. To-day we see him as a 
condemned criminal under sentence of death advancing to 
the place of execution. Wearied and worn with the agony 
he suffered in Gethsemane, he was further exhausted by the 
long and painful examination to which he had been subjected. 
During this trial, as we have seen, he was scourged and 
mocked. It seems that no opportunity for rest was given him 
from the time he arose from the table after the institution 
of the Lord's Supper to the moment when the soldier's cloak 



146 MARCH TWENTY-FIRST 



was snatched from his shoulders. They now put upon him 
his own raiment and laid upon his lacerated shoulders a heavy 
cross. And so they led him away to be crucified. The way 
from Jerusalem to Golgotha has very appropriately been 
called Via dolorosa, the way of sorrows. When the city was 
destroyed, this road was rilled with debris, and the modern 
roadway lies above the ancient one. So also the way of Christ's 
sufferings lies far deeper than ours, and forms its basis. 
As Jesus succumbed under the burden of the cross, a certain 
Simon who met the company was forced to bear the cross. 
This man was no doubt on his way to Jerusalem to celebrate 
the passover; but he was now forced to face about and take 
upon himself the cross of Jesus. He was the first to mitigate 
the suffering of Jesus on this eventful day. We too at times 
proceed upon our way seeking festivities and joy; but Jesus 
meets us and asks us to turn about and bear his cross. Do 
we obey? Simon was no doubt ignorant of the glory which 
fell to his lot on that occasion; but we know that it is a 
glorious and merciful privilege to surfer for the sake of our 
Master. Let us therefore accept with joy the cross which 
his loving and faithful hand lays upon us. 

Thou, Jesus, didst bear the cross for me; give me grace 
willingly to take up the cross and follow Thee. Amen. 



IHarrlj 3to?tttg-firat 



And there followed him a great company of people, and of 
women, which also bewailed and lamented him. But Jesus turn- 
ing unto them said, Daughters of Jerusalem, weep not for me, 
but weep for yourselves, and for your children. For, behold, the 
days are coming, in which they shall say, Blessed are the barren, 
and the wombs that never bare, and the paps which never gave 
suck; Then shall they begin to say to the mountains, Fall on 
us; and to the hills, Cover us. For if they do these things in a 
green tree, what shall be done in the dry? Luke 23: 27 — 31. 



MARCH TWENTY-FIRST 147 



The bodily torments of Jesus were as severe as the deadly 
hatred of his enemies could devise, but still we must say that 
his soul labored under a far heavier burden than any bodily 
pain. To his anguish of soul this is to be added, that he, the 
Man of Sorrows, was misunderstood by all. Not one of all 
those who surrounded him was aware of the real reason why 
he must go to Golgotha. The heathen believed that they were 
concerned with a common criminal. The chief among the 
Jews sought to persuade themselves that they were doing God 
a service by making away with another false Messiah. The 
hearts of his friends were near breaking when in the death 
of Jesus they saw their fondest hopes shattered. A number of 
kindly women from Jerusalem saw in the sufferer carrying 
his cross nothing but a most benevolent man worthy of their 
sincerest sympathy; in brief, no one conceived the true pur- 
port of this journey to Golgotha. Jesus refused to accept 
the sympathy of the weeping women, and thereby he also 
expresses his disapprobation of all that sentimentality before 
his cross by which, even in our day, so many disguise their 
self-approbation and their unfamiliarity with Jesus. Only 
he who has begun to weep for himself understands the true 
meaning of Jesus' ascent of Golgotha. Notice that we say, 
weep for one's self. It is possible to weep over this or that 
particular sin, over a great many things in our life, without 
really weeping for one's self. But if you have summed up 
your whole life, your inner spiritual condition and your out- 
ward course of conduct, if you have peered into the depths 
of your heart and found there nothing but that which called 
for tears, then you know that the accursed death which Jesus 
suffered by right should have befallen you, and that therefore 
Jesus, as he goes to Golgotha, has taken upon himself your 
sin. He was the green tree. Thoroughly sound to the core 
it grew up like a root out of a dry ground, without form or 



148 MARCH TWENTY-SECOND 

comeliness that we could perceive, wherefore also they that 
were about him supposed that he was wounded for his own 
transgressions. But no! The thunderbolt of God's wrath 
struck and shattered the green tree instead of that which was 
dry. When Jerusalem was destroyed, God's judgment to 
some extent fell upon the dry tree; but the world at large 
may be said to be the dry tree reserved unto judgment. It 
stands there decayed to the marrow, and when the storm of 
God's wrath seizes its crown, it shall be utterly destroyed, and 
the crushing sound of its fall shall be heard even unto the 
depths of hell. Lord, reveal unto each one that reads these 
lines whether he is grafted into the green tree, or if he still 
is a dead branch in the dry tree. Only with Thee, Jesus, 
is safety and life. The judgment has already passed over 
Thee, and there is no condemnation to those found in Thee. 
Teach me to weep for myself at Thy cross, that I may also 
truly rejoice because of Thee. Amen. 



And they bring him unto the place Golgotha, which is, being 
interpreted, The place of a skull. And they gave him to drink 

wine mingled with myrrh: but he received it not And it was 

the third hour, and they crucified him. And the superscription 
of his accusation was written over, THE KING OF THE JEWS. 
And with him they crucify two thieves; the one on his right 
hand, and the other on his left. And the scripture was fulfilled, 
which saith, And he was numbered with the transgressors. Mark 
15: 22, 23; 25—28. 

The picture of the crucified Saviour speaks without words. 
His outstretched arms speak a significant language. The 
one is extended to the repentant thief, the other to the unre- 
pentant thief. Jesus extends his saving arms to all humanity ; 
some there are who repent, but many there are who repent 



MARCH TWENTY-SECOND 14.9 

not. Approach the cross of Jesus and mark closely those out- 
stretched hands. They are pierced. They bear silent testi- 
mony to a love which never grows weary. While those hands 
enjoyed their freedom they were ever busied with deeds of 
benevolence for sinners; now that they are nailed fast to the 
tree, they bleed for sinners. — These pierced hands speak. 
They have many a story to tell of their search for you. They 
say that they long to heal your wounds, to lead you in the 
narrow way, to keep you #nd preserve you, to bless you, and 
finally to bear you to your heavenly home. — The open bosom 
speaks. Approach the cross and listen closely. It whispers 
that there is room there for sinners, for deeply fallen sinners, 
for you; and for as many others as you may bring with you. 
It inspires you with courage as you pray that all your loved 
ones may seek and find refuge within those saving arms. It 
speaks to all mothers and fathers who wrestle with God in 
prayer for the salvation of their children: As long as my 
arms are open to receive, you must not cease praying for those 
you love. — The blood which streams from the various mem- 
bers of his body speaks. Guilty conscience, draw near the 
cross. It was for your guilt that this blood was shed. He 
was wounded for your transgressions; the chastisement of 
your peace was upon him. Hear his voice and abide with 
him. — The position of the cross speaks. It was erected be- 
tween the crosses of two transgressors. Jesus was here in the 
very center of the world of unrighteousness. "He was num- 
bered with the transgressors and he bore the sin of many" 
(Is. 53 : 12). He bore our sin. Now he is the center of the 
kingdom of righteousness and by faith we may become his 
own, we may be found in him (Phil. 3 : 9). — The superscrip- 
tion, written in three languages, over the crucified Saviour's 
head, speaks. It invites the people of all nations and of all 
tongues to come to the cross and worship their crucified King. 

Daily Meditations. 11. 



150 MARCH TWENTY-THIRD 



Our text presents to us for our consideration Christ the cru- 
cified. In quiet meditation we should seek to impress this 
scene deeply upon our hearts. Many a one who on the day 
of crucifixion beheld the suffering body of Jesus hanging 
upon the accursed tree retained that scene in his heart 
throughout his life, and on the great day of the Lamb he will 
sound the praises of his blessed Eedeemer. 

Jesus, my Saviour, teach me so to look upon Thee as cruci- 
fied for my sin, that Thine image may bp ever present in my 
heart. Amen. 



iflardj Sut?tttg-tfpr& 



Then said Jesus, Father, forgive them; for they know not what 
they do. Luke 23: 34. 

While the crucified Saviour was shedding his life-blood, he 
prayed for his executioners. Our High Priest was now enter- 
ing into the holy place by his own blood (Heb. 9: 12) and 
therefore he made intercession for the people. In this dread 
hour the eye of Jesus penetrated into the darkest abyss of 
human sin. He might have invoked the judgment of God 
upon his enemies. But instead of so doing, he took upon 
himself the judgment, and before his heavenly Father he 
made intercession for his enemies. There can be no doubt, 
therefore, that he who hangs upon the tree is our High Priest. 
Jesus was able to pray for his brutal executioners, for they 
had not committed the one sin for which there is no forgive- 
ness. This sin can be committed only by men who have once 
been enlightened, who have tasted of the heavenly gift, who 
have been partakers of the Holy Ghost, and who have tasted 
the good word of God and the powers of the world to come 
(Heb. 6: 4 — 5). The Jews did not realize the full signifi- 
cance of their deed in crucifying Jesus, and therefore it was 



MARCH TWEXTY-THIRD 151 



possible for them to receive forgiveness. The first audible 
words which came from the lips of Jesus upon the cross were 
a prayer in behalf of those who had crucified him. The whole 
world was to learn that in the heart of Jesus there was room 
for even the greatest sinners. Jesus came into the world to 
save sinners ; every hour of his life had been devoted to their 
service ; and in the hour of his death he still prayed for them. 
His first words upon the cross were a prayer in behalf of sin- 
ners and also an invitation to sinners to come to him. And 
the words were not uttered in vain. They removed the wall 
of partition which our sins had built between God and us, and 
they found entrance into the heart of the penitent thief. This 
poor, condemned criminal perceived the majestic glory of that 
love which enabled Jesus to pray for his enemies in the hour 
of his greatest anguish and degradation. The intercessory 
prayer of Jesus our High Priest prepared the way for the 
rich harvest of souls which was gathered in on the day of 
Pentecost. The unseen forces of that prayer are still at work 
among men. The world which mocks Jesus is yet spared 
owing to the force of that interceding prayer; and the dis- 
ciples of Jesus, tempted and tried though they be, yet con- 
tinue to be victorious in their struggle against a world of evil, 
since they are sustained by that same prayer. Let every one 
beware lest by continually and consciously remaining impeni- 
tent he should deprive himself of the benefits to be derived 
from this prayer. Let every one remember that when the High 
Priest can no longer intercede for him, then there is no 
further hope for forgiveness of sin. 

Lord Jesus, my great High Priest, let me continually enjoy 
the blessing of Thy intercessory prayer before my heavenly 
Father. Amen. 



152 MARCH TWENTY-FOURTH 



JHarrlf Stattttg-ftfurtfj 



Then the soldiers, when they had crucified Jesus, took his 
garments, and made four parts, to every soldier a part; and also 
his coat: now the coat was without seam, woven from the top 
throughout. They said therefore among themselves, Let us not 
rend it, but cast lots for it, whose it shall be: that the scripture 
might be fulfilled, which saith, They parted my raiment among 
them and for my vesture they did cast lots. These things there- 
fore the soldiers did. John 19: 23, 24. 

The dying S'aviour was exposed to the most wanton frivoli- 
ty as well as to the most bitter hatred. As we remember, the 
aged Simeon, by inspiration of the Holy Ghost, had predicted 
that Jesus was set for the fall and rising again of many in 
Israel, that the thoughts of many hearts might be revealed. 
The cross reveals the thoughts of human hearts. It resembles 
a breakwater or pier projecting into the sea; on the one side 
raging waves spend their force ineffectually upon the barrier 
of stone, on the other side the water lies placid and calm. He 
who views the world from the peaceful shadow of the cross 
sees an appalling sight. The raging waves of the human sea 
foam out their own shame (Jude 13) ; the foam of dissolute- 
ness and wantonness whirls about the cross. It seems beyond 
belief that the soldiers, before the eyes of the dying victim and 
immediately under the awe-inspiring cross, could frivolously 
cast lot for his raiment. Now, however, through the gospel 
the cross has been brought into our midst, and hence all levity 
or jesting with holy things to-day may be said to be practiced 
in the presence of the cross, and as a consequence it shall re- 
ceive the greater condemnation. But if we abide at the cross 
and its peace finds lodgment in our heart, our eyes will be 
opened to other visions than the assaults of the vulgar crowd. 
Standing near the cross, John saw the vicious conduct of the 
soldiers, and later remembered the words of the psalmist, 



MARCH TWENTY-FIFTH 153 



"They parted my raiment among them, and for my vesture 
they did east lots." This prophecy shed a new light upon 
the brutal treatment which the soldiers had accorded Jesus. 
Then it had filled his heart with grief; now as he came to 
realize its true significance, his grief was changed to gratitude 
to God, who always triumphs over evil. — The only place of 
real security is at the ctoss. There life, the world, God, heav- 
en, sin, and death, appear in a light entirely different from 
that which they assume when viewed from any other position. 
Let us then abide there. The earthly inheritance which Jesus 
left and which the soldiers divided was not large. But the in- 
heritance of heavenly blessing which at his death on the cross 
he bequeathed to humanity is so much greater. Only at the 
cross is this inheritance distributed. Through the gospel the 
whole world is called to the cross to participate in the distri- 
bution. And as the coat was not rent, so the inheritance af 
salvation is given whole to each one. What folly to struggle 
for possession of a few perishable things of little value, as did 
the soldiers, and in so doing to lose the eternal inheritance 
freely offered from the cross ! 

Heavenly Father, hide me in the shadow of the cross, and 
teach me to set my affection on things above. Amen. 



Marrlj ®tu«tig-ftftlj 



Now there stood by the cross of Jesus his mother, and his 
mother's sister, Mary the wife of Cleophas, and Mary Magdalene. 
When Jesus therefore saw his mother, and the disciple standing 
by, whom he loved, he saith unto his mother, Woman, behold thy 
son! Then saith he to the disciple, Behold thy mother! And 
from that hour that disciple took her unto his own home. John 
19: 25—27. 

For a few moments, at least, during those hours of pain 
that Jesus suffered on the cross, his friends forced their way 



154 MARCH TWENTY-FIFTH 



through the multitude so as to be near him. In his hour of 
death they "stood afar off," possibly driven away by the sol- 
diers. During those moments when they stood near to Jesus 
they were oppressed by nameless sorrow, but they also tasted 
something of that love which not even death is able to quench. 
The eyes of the Crucified One are affectionately directed to- 
wards the little group, and those two who suffered most and 
loved most — his mother and the disciple who had been leaning 
on his bosom — received from their dying friend his last charge 
and wish concerning theselves. To Mary Jesus said, "Behold 
thy son !" to John, "Behold thy mother V They both under- 
stood the meaning of those words, for from that hour the dis- 
ciple took her unto his own home. The words of Jesus con- 
veyed to both Mary and John the most profound sympathy. 
If they still cherished some faint hope that Jesus would come 
down from the cross, that hope now vanished, for those words 
of Jesus implied a farewell greeting. The sword now pierced 
the soul of Mary, and the grief of John could not have been 
much less deep. But the words of Jesus also brought help 
and succor to sustain the two loved ones who stood by his 
cross. When distress overtakes us, the temptation is near at 
hand to abandon ourselves so exclusively to our sorrow that we 
lose interest in everything else. In such a case there is only 
one way of escape: to find something to love, something to 
live for. Jesus opens to his poor mother this way of escape, 
when he asks her to look upon John as a son whom she might 
love in Jesus and for the sake of Jesus. And John received 
the same inheritance of love from his Master in reference to 
Mary, in whom he was thenceforth to behold his mother. Love 
celebrates its greatest triumph on the cross, where he hangs 
who gives his life for the sins of the world. But love also 
celebrates a triumph below the cross, where two souls, stricken 
with grief and oppressed by the hatred and heartlessness of 



MARCH TWENTY-SIXTH 155 



the crowd about them, learn to love each other and to live for 
each other. Is not this a triumph of love? May we also, as we 
gather about the cross of Jesus, learn to understand that love — 
the love of Jesus — must be our life. He who saved Mary and 
John from being undone by their own agitated feelings, and 
who kindled in their hearts that faith which manifests itself 
by deeds of love, wishes us to honor him by a love displayed in 
deed and in truth. Let us begin with those nearest to us ! 
It may be that close beside us dwells some one whom we have 
hitherto neglected, but whom Jesus would have us serve with 
loving care. If we but keep near the cross, we shall not fail 
to hear from Jesus' lips the necessity of loving. Let us heed 
his word and go whithersoever he directs us. 

Dear Father, fill my heart with Thy love. Amen. 

Lord, remember me when thou comest into thy kingdom. Luke 

23: 42. 

The suffering which Jesus endured upon the cross was to 
some extent alleviated by the presence of his friends and the 
prayer of the penitent thief. Everything else that Jesus saw 
and heard intensified his agony. For three hours his enemies 
thronged about the cross deriding and blaspheming him, the 
Lord of glory. The chief priests with the scribes and elders 
mocked him, sajdng: "He saved others; himself he cannot 
save." And the malefactor on the cross by his side railed on 
him, saying, "If thou be Christ, save thyself and us." Sim- 
ilarly the people who passed by the cross mocked him. The 
soldiers, also, reviled him as they offered him vinegar to drink. 
With fiendish glee the enemies of Jesus sought to wound his 
heart with these words of bitter contempt. Surely these taunts 
served as a last mighty temptation, by which Satan endeav- 



156 MARCH TWENTY-SIXTH 



ored to persuade Jesus to give up his purpose of suffering 
death upon the cross. In the midst of all this derision and 
mockery, Jesus hears quite unexpectedly the cry from the 
heart of the penitent thief : "Lord, remember me when thou 
comest into thy kingdom." The joy with which Jesus listened 
to this prayer may serve to teach us the joy with which he 
still listens to the prayer of a penitent sinner. In our own 
day, as well as in the past, Jesus is mocked by the world 
which he died to save. Blasphemous words, oral and written, 
public and private, are continually uttered against the cruci- 
fied Saviour; but at the same time prayers for mercy from 
penitent sinners also ascend to the throne of God. Oh, that 
we could realize the pleasure with which these prayers are 
received! It may not be difficult for us to realize that the 
prayers of the saints are an acceptable offering to God; but 
to be fully assured that God listens with pleasure to sinners 
who confess their sin and unbelief, — this is more difficult, es- 
pecially when we ourselves are the sinners who seek forgive- 
ness. But the word of God tells us that there is joy in heaven 
over a sinner that repents. We see also the pleasure which the 
prayer of the penitent thief afforded Jesus in his suffering. 
If, therefore, any one should bid us cease praying, even as of 
old they sought to hush the blind Bartimeus when he raised 
the cry, "Jesus, thou Son of David, have mercy on me;" we 
will bear in mind the favor with which Jesus looks upon such 
prayers, and we will in no wise be deterred from continuing 
to pray. 

"There is a fountain filled with blood, 

Drawn from Immanuel's veins; 
And sinners plunged beneath that flood 
Lose all their guilty stains. 

"The dying thief rejoiced to see 
That fountain in his day, 



MAECH TWENTY-SEVENTH 157 

And there may I, though vile as he, 
Wash all my sins away. 

'E'er since, by faith, I saw the stream 

Thy flowing wounds supply, 
Redeeming love has been my theme, 
And shall be till I die." Amen. 



Utarrlj tttot*nig-0?ta>nilj 

And Jesus said unto him, Verily I say unto thee, To day shalt 
thou be with me in paradise. Luke 23: 43. 

The thief had undoubtedly been guilty of gross crimes 
since the political authorities had condemned him to death 
by crucifixion. We do not know whether he had repented of 
his sins during the period of his imprisonment; but we may 
be assured that he suffered the just reward of his evil deeds. 
That he was permitted to make his journey to the place of 
execution in company with Jesus was not justice ; it was grace, 
unmerited grace. They walked side by side, and the thief 
must necessarily now and then cast a glance upon the patient 
cross-bearer at his side. And so they arrived at Golgotha. 
There they were crucified. The patience with which Jesus 
endured the agony of crucifixion must have made a profound 
impression upon the malefactor at his side. Jesus bore his 
suffering in silence as a lamb brought to the slaughter and 
as a sheep before her shearers is dumb. On the other hand 
the malefactors in their agony quite probably gave expression 
to the bitterness of their heart by loud exclamations of curs- 
ing and blasphemy. But what surprised the one malefactor 
beyond measure was the fact that he heard Jesus praying for 
his executioners. It seems that it was this which finally won 
the poor thief s heart. He was a man hardened by a life of 
sin; but now his hard heart was overcome. Eemorse and 



158 MARCH TWENTY-EIGHTH 

shame filled his soul, and he must needs confess his guilt to 
him who was hanging at his side. His heart was open and 
receptive to salvation; hence in his penitence the poor male- 
factor was enabled to discern in Jesus, mocked and insulted 
as he was, a king proceeding to his kingdom. When the male- 
factor humbly prays to be remembered by Jesus in his king- 
dom, Jesus immediately answers him, "To-day shalt thou be 
with me in paradise." This evidence of love and mercy on the 
part of Jesus, far exceeding anything the malefactor had 
dared to hope, completely overwhelmed him. He was silent. 
He could say nothing further during his remaining hours 
upon the cross. How long those hours must have seemed ! 
True, but he knew that the gates of paradise were open to re- 
ceive him, and his S'aviour was enduring the same physical 
anguish. — Dear friend, here you see a man before the portals 
of hell, at the very last moment change his course and take 
the way which leads to paradise. Have you noticed that it is 
at the cross where this change of course is made? Do not 
pass it by. The malefactor who remained impenitent did not 
observe this, but continued on his way to destruction. how 
majestic is not the grace of God which triumphs over sin, 
death, devil, and all the misery of this world ! Praise be to 
Thee, Lord Jesus, for this unspeakable grace. May it triumph 
over me that I too may enter paradise and be with Thee in 
Thy kingdom. Amen. 



ilarrij Stontg-ngtjtlj 



And when the sixth hour was come, there was darkness over 
the whole land until the ninth hour. And at the ninth hour 
Jesus cried with a loud voice, saying, ELOI, ELOI, LAMA SA- 
BACHTANI? which is, being interpreted, My God, my God, why 
hast thou forsaken me? Mark. 15: 33, 34. 

From the moment that Jesus was nailed upon the cross, 



MARCH TWENTY-EIGHTH 159 

insults had been heaped upon him almost without cessation. 
The people who passed by reviled him and said, "Save thyself, 
and come clown from the cross." Likewise also the chief 
priests mocking said among themselves with the scribes, "He 
saved others; himself he cannot save. Let Christ the King 
of Israel descend now from the cross, that we may see and be- 
lieve." And the soldiers also mocked him, saying, "If thou 
be the King of the Jews, save thyself." Finally one of the 
malefactors at his side railed on him saying, "If thou be 
Christ, save thyself and us." Just as a skilful general in the 
most critical moment of a battle masses his entire force against 
the enemy in order that he may crush him with a single deci- 
sive blow, so Satan made a last mighty effort to induce Jesus 
to swerve from the path of obedience and enter upon a course 
which would prove him to be a false Messiah. But this last 
assault failed just as all the previous assaults upon Jesus had 
failed. Our faithful High Priest nothwithstanding the mock- 
ery and the reviling entered into the darkness of the death 
agony. When the high priest in the time of the Old Testa- 
ment entered into the Holy of Holies with the blood of atone- 
ment, the veil concealed him from the eyes of the people. So, 
likewise, God threw a veil of darkness about the High Priest 
of the new covenant as he was about to atone for the sins of 
the world. There was darkness over the whole land from the 
sixth hour until the ninth hour. The sunlight failed, not 
because of an ordinary eclipse — for it was full moon — but 
owing to a specific act of divine intervention. As this dark- 
ness came on, the insulting voices were gradually hushed and 
nothing but the sighs of the crucified broke the stillness. It is 
from the middle cross that the most agonizing cry arises : 
"My God, my God, why hast thou forsaken me ?" The suffer- 
ing endured by our Saviour during the three hours of dark- 
ness, as it is expressed in these words, can never be compre- 



160 MARCH TWENTY-NINTH 

hended by our reason. We may be sure, however, that Jesus, 
now as well as at all other times was conscious of perfect sub- 
mission to the Father's will. Hence his suffering during these 
hours was not caused by attacks of the devil. It was a much 
deeper suffering. Jesus was experiencing God's holy wrath 
at the sins of all mankind ; or, in other words, he was realizing 
the damnation which consists in being forsaken by God. Some 
one has said that Jesus was the heart and conscience of all 
mankind ; as such it was possible for him to suffer for the en- 
tire race, and because of his boundless love toward men he was 
willing to endure this suffering. "The Lord hath laid on him 
the iniquity of us all." The Lamb entered into the presence 
of God as a guilt-offering. Dear Saviour, I do not seek dur- 
ing this present life to understand the depth of Thy suffering. 
But one thing I know and to this I shall ever cling: The 
burden of condemnation which Thou bore, it was mine to 
bear; but now I am delivered and freed from it forevermore. 
Thou in Thine anguish must cry, "Eloi, Eloi, lama sabach- 
thani ?" Now my heart may joyfully utter its "Abba Father." 
I thank Thee, Lord Jesus, from the depth of my heart for 
Thine anguish and Thy suffering. Amen. 



After this, Jesus knowing that all things were now accom- 
plished, that the scripture might be fulfilled, saith, I thirst. Now 
there was set a vessel full of vinegar: and they filled a spunge 
with vinegar, and put it upon hyssop, and put it to his mouth. 
John 19: 28, 29. 

As soon as Jesus had arrived at the place of a skull (Gol- 
gotha) he was offered vinegar to drink; but as the vinegar was 
mingled with gall — and consequently stupefying — he would 
not drink it. From this it appears that Jesus was thirsty 



MARCH TWENTY-NINTH 161 



when he was placed upon the cross. His thirst must have 
grown in intensity during the following hours. But his own 
bodily wants were pushed into the background by reason of 
his anxiety for the welfare of others, as is shown by his 
prayer for the people, his words to his mother and the disciple 
standing by, and his reply to the penitent thief. His self- 
sacrificing love was so great that even in his last hours he 
thought more of others than of himself. But when he had 
passed through the frightful agony of soul which wrung from 
his lips the cry, "My God, my God, why hast Thou forsaken 
me ?" then his bodily thirst asserted itself with fearful inten- 
sity and he cried, "I thirst." Such was the simple petition of 
our Lord, the last which he addressed to men in the days of 
his flesh, yet it was answered by the mocking words, "Behold, 
he calleth Elias. . . . Let alone; let us see whether Elias will 
come to take him down." At the same time that the petition 
of Jesus resulted from his bodily thirst, it was also the ful- 
filment of the prophecy. The soul of Jesus lived and had its 
being to the very end in his Father's word. "He shall see of 
the travail of his soul/ 5 says the prophet, "and shall be satis- 
fied; and he shall divide the spoil with the strong" (Is. 53). 
He thirsts for sinners. He yearns to enfold in his arms the 
world for which he gave his life. He thirsts for love, because 
he has himself loved so much. He thirsts for you. Indeed 
it is truly glorious when the thirst of Jesus for a sinner finds 
response in the thirst of a sinner's heart for Jesus. This is 
the triumph of divine love. Do you thirst for the peace which 
is in Christ Jesus? If so, hesitate no longer; come into his 
extended arms. But Jesus thirsts not only for the winning 
of lost souls; he thirsts also for the continued safety of those 
who have come to him. The care which he bestows upon his 
own is not a burden to him; it is a pleasure, a satisfaction, 
like drink to the thirsty. Jesus longs to bring us to our home. 



162 MARCH THIRTIETH 



He longs to refresh us with the flowing waters of eternal life 
in heaven. He thirsts for those souls which we in our prayers 
commit to him; may this thought stimulate us to greater 
steadfastness in prayer. May the thirst of his love for us 
arouse in our soul the desire to drink more and more deeply 
from the fulness of his love. 

Dear Lord Jesus, take me as a prize, won by Thy love, and 
preserve me to the end by that same love. Amen. 

Mnrtlf ®iprtu>ttj 

When Jesus therefore had received the vinegar, he said, It is 
finished. John 19: 30. 

Every person who has any conception of the real meaning 
of human life will certainly wish at the approach of death to 
review the course of his life and to consider whether the pur- 
pose of his life has been realized. But what conscientious 
person has ever made such a retrospect without coming to the 
conclusion that what he has accomplished falls pitifully short 
of that which he might have done and should have done ? To 
him his life-work appears fragmentary and burdened with 
guilt. ~No doubt in the hour of death we shall be able to see 
this much more distinctly than at present; we shall then re- 
alize much more fully the demands which life has placed upon 
us and our failure to execute those demands. One there was 
— and only One — who in the hour of death could truthfully 
say, "It is finished." These words of Jesus refer, possibly, 
in the first place to the Old Testament prophecies concern- 
ing the passion of our Lord. Every detail in the Messianic 
prophecies was fulfilled in the sufferings of Jesus, and the 
Man of Sorrows had now suffered to the end. But the same 
words refer also to the complete fulfilment of the prophecies 
in general; no detail in the portrait of the true Messiah so 



MARCH THIRTIETH 163 



graphically pictured by the prophets was lacking. Jesus had 
proved himself to be in every moment of his life just what 
he ought to be. Before the searching eye of a holy God his 
whole life showed itself perfect, a pleasing and acceptable 
sacrifice for our sins. Jesus was conscious of this; and so, 
hanging upon the cross, he raised the shout of triumph, "It 
is finished." This cry was directed both towards heaven and 
towards earth. It was the cry of victorious obedience to the 
Father in heaven, before whom he was to render account; 
and it was the cry of devoted love to humanity, whose cause 
he had espoused. — A man once lay upon his death-bed appar- 
ently in deep thought. A friend then asked him what was 
engaging his thought and received this reply : "I am throw- 
ing overboard everything that is my own and laying hold upon 
the cross." And this it is which must be done by every one 
who would appropriate to himself the words of Jesus, "It is 
finished." In your life and in my life there is nothing com- 
plete, nothing finished. Let us therefore throw all our deeds, 
even the best, overboard so far as basing our salvation upon 
them is concerned, and let us place our trust only in the cross 
of Jesus. The enduring bonds of his mighty love will keep 
us there secure; and when faintheartedness, anxiety, and de- 
spair seize upon u», and death opens its gulf before us, we 
shall not perish unless the very cross be swallowed up by its 
billows. But the atoning life and death of Jesus, our Lord, 
are a sacrificial act which abides for time and for eternity, 
and all those who behold the Lamb of God shall not perish, 
but shall have everlasting life. 

Jesus, my S'aviour, may I be found in Thee, and in life 
and death have my all in Thee. Amen. 



164 MARCH THIRTY-FIRST 



Harrlj atytrtg-ftrat 

And when Jesus had cried with a loud voice, he said, Father, 
into thy hands I commend my spirit: and having said thus, he 
gave up the ghost. Luke 23: 46. 

The last words of Jesus on the cross were a prayer in which 
he commended his spirit into his Father's hands. For this 
moment he had waited and longed. Once this longing became 
so overpowering that it found expression in the emphatic ut- 
terance, "0 faithless and perverse generation, how long shall 
I be with you ? How long shall I suffer you ?" His spirit had 
indeed during his whole life rested in the hands of his heaven- 
ly Father, but he had also experienced what it meant to be in 
the hands of men. The Jews often sought to capture him be- 
fore his hour had come, but he always escaped their snares. 
When that hour at last arrived, he gave himself into the power 
of his enemies, and how did they not maltreat and torment 
him during those few hours that he was placed in the power 
of human hands until, as St. Peter says in his discourse on 
the day of Pentecost, he was taken and by wicked hands 
crucified and slain ! Now at last he is escaped, as a bird out 
of the snare of the fowlers; the snare is broken, and his 
spirit finds relief and rest in the hands of his Father. That 
life which Jesus, as man, had received from God pure and un- 
defiled, he returned into the same hands from which it had 
proceeded. In the fiery furnace of temptations his life had 
developed and had stood the test ; and when he now returns it, 
his Father receives it as an acceptable sacrifice, an odor of 
sweet smell. Prayer had permeated the whole life of Jesus; 
in prayer he also bids farewell to life. A beautiful ending of 
a beautiful life ! The world into which we enter when we die 
is in many respects mysterious and unknown to us. But he 
who believes in Jesus may without fear enter into the valley 



AFIUL FIRST 161 



of the shadow of death, for Jesus himself has gone before and 
his followers do but follow in his footsteps. If he, in the hour 
of death, commended his spirit into the hands of his Father, 
then our spirit, through faith, will take the same course. And 
what need is there of our knowing more in regard to our state 
immediately after death, than that our spirit will find rest in 
the hands of our heavenly Father ? If it was perfect bliss for 
Jesus thus to commend his spirit into the hands of his heav- 
enly Father, it may well be bliss for his followers also. We 
who believe have also experienced, in some measure, what it is 
to fall into the hands of man; blessed be the Lord that in 
death we shall fall into our Father's hands, out of which 
no man can pluck us ! If God be to us an unknown God, 
we will find no happiness in the thought that our spirit will 
fall into his hands; no, it is only into the hands of that God 
in whom we have put our trust in life that we may with per- 
fect confidence commend our spirit in death. Amen. 



April JffirBi 



And, behold, the veil of the temple was rent in twain from 
the top to the bottom; and the earth did quake, and the rocks 
rent; and the graves were opened; and many bodies of the saints 
which slept arose, and came out of the graves after his resurrec- 
tion, and went into the holy city, and appeared unto many. 
Matt. 27: 51—53. 

That something infinitely great took place in the hour when 
Jesus died is evident from the wonderful events that then 
occurred. Both the heavens and the earth and the abodes 
of the dead were greatly affected by the death of Jesus. In 
the heavens the wall of partition that obstructs the passage 
to the Holy of Holies is removed. The sin of the world is 
expiated. This was typified by the veil in the temple being 

Daily Meditations. 12. 



166 APRIL FIRST 



rent in twain from the top to the bottom. The veil was com- 
pletely torn asunder, not a thread above or below held the two 
pieces together. No sacrifices or offerings for sin whatever 
are needed any more, but through Jesus we may boldly enter 
the holy place, that is, approach the throne of God. Just as 
the children in a family know the way to the innermost cham- 
ber where the mother may be found, and fearlessly may pro- 
ceed thither to tell of their desires and make known their 
requests, even if it be only to nestle for a few moments in 
the mother's arms; so we also may, like children, through 
Jesus approach our Father here upon earth, and after the 
close of life abide in the Holy of Holies in heaven. All this 
is the blessed fruit of the death of Jesus, appropriated through 
faith. — In the hour of Jesus' death the earth did quake, and 
the rocks rent. Even the lower creation was convulsed at the 
sufferings of the Messiah; the defilement of our sin had been 
communicated to it also, and it was therefore powerfully 
affected at the death of him who is the Lord of creation as well 
as its center and most glorious manifestation. But this 
shaking of the creation is also an earnest and pledge that a day 
shall come when the Lord shall again shake the earth and out 
of the vanishing creation call forth the new heavens and the 
new earth. The death of Jesus on the cross is the basis for 
the final deliverance of the whole creation from the bondage 
of corruption into the glorious liberty of the children of God. 
And as the whole creation groaned and travailed in pain in 
the Redeemer's dying hour, so it shall also join in the jubilee 
on the day of resurrection around the throne of the risen and 
exalted S'aviour. — Finally also the power of the death of Jesus 
is perceived in the abodes of the dead, when many bodies of 
the saints which slept arose and as the firstfruits of his labor 
came out of their graves. Together with the Eisen One they 
may afterwards have entered into the Most Holy Place and 



APRIL SECOND 167 



are an earnest and assurance to us of that resurrection in 
which all those justified by faith in the redeeming blood of 
Jesus are to take part. The effects of the atoning death of 
Jesus have permeated the universe. This atonement is God's 
gift to me. Why should not then my heart rejoice and grate- 
fully accept the proffered gift, when the heavens and the earth 
and the invisible world proclaim their amen to the accom- 
plished work of salvation ? 

"Bless the Lord, my soul, and forget not all his benefits/' 
Amen. 

April Btmnb 

Now when the centurion saw what was done, he glorified God, 
saying, Certainly this was a righteous man. And all the people 
that came together to that sight, beholding the things which were 
done, smote their breasts, and returned. Luke 23: 47, 48. 

Jesus was elevated upon the cross so that he could be seen 
by the assembled multitude. There were many who looked 
upon him in silence and many others who communicated their 
impressions one to the other. The agony, the patience, and 
the love of the Crucified One were all eloquent in their silence. 
His words were not many, but for that very reason they ap- 
pealed all the more powerfully to the consciousness of men. 
And finally, when in the hour of Jesus' death the earth 
quaked, the rocks were rent, and the graves were opened, the 
spectators were stricken with terror and smote their breasts. 
What had they seen? They had seen sin stripped of all its 
attractiveness and in its true hideousness discharging upon 
the innocent Lamb of God its most inhuman cruelty, its hate, 
its love of revenge, its frivolity, its heartless mockery, its 
hypocrisy, and its derision of everything holy and divine. 
The spectators shuddered and were overcome by a feeling of 
joint responsibility for this frightful outrage. At the same 



168 APRIL SECOND 



time the image of the crucified Jesus appeared in the midst 
of this horrible darkness of sin all the more pure and divine. 
The people smote their breasts in penitence, and the cen- 
turion praised God, saying, "Certainly this was a righteous 
man." In the presence of the cross there is no need for many 
words; but it is very essential to pay the closest attention to 
everything which takes place there. Two things especially 
are to be noted. Sin has done its worst to the Holy One. It 
has brought all its power to bear upon his person, to humiliate 
and degrade him. He is scarcely any longer to be recognized; 
his body, head, and limbs are bruised, blood-stained, distorted, 
emaciated. Sin has stripped him of his comeliness. How can 
you look upon that sight without feeling that you too are 
responsible for that which happened on Golgotha? He who 
has not experienced before the cross the anguish of penitence 
has not yet felt the condemnation of sin, even though the 
judgments of the law have sounded in his conscience. But 
while you see at the cross sin stripping the Holy One of his 
comeliness, you may also see the Holy One stripping sin of 
its power. God condemned sin in the flesh and nailed to the 
cross of Jesus the handwriting of ordinances that was against 
us (Col. 2: 14). When my eye is fixed upon the crucified 
Jesus, my heart with childlike confidence and trust gratefully 
accepts the promise that there is now for me no condemnation. 
The centurion who was in command of the guard looked upon 
Jesus on the cross and received a blessing thereby. He be- 
came the first-fruit of the Gentiles who gained salvation 
through the cross. The Jewish people were blessed through 
looking upon the Crucified One; many of them who on Good 
Friday were filled with sorrow rejoiced on the day of Pente- 
cost. Every one who in quietness looks upon Jesus shall re- 
ceive a blessing thereby. The more deeply we experience the 
conviction of sin the greater will be the fulness of our joy. 



AP14IL TH1UD 169 



Let us therefore look the more intently upon the crucified 
Lamb of God. 

Jesus, Thou Lamb of God, help me to keep my eye firmly 
fixed upon Thee. Amen. 



April Sljtri 



Then came the soldiers, and brake the legs of the first, and of 
the other which was crucified with him. But when they came 
to Jesus, and saw that he was dead already, they brake not his 
legs: but one of the soldiers with a spear pierced his side, and 
forthwith came there out blood and water. And he that saw it bare 
record, and his record is true: and he knoweth that he saith 
true, that ye might believe. For these things were done, that 
the scripture should be fulfilled, A bone of him shall not be 
broken. And again another scripture saith, They shall look on 
him whom they pierced. John 19: 32 — 37. 

It is probable that John remained on Golgotha longer than 
the other friends of Jesus. He therefore saw certain things 
which the others failed to see. There is always profit in faith- 
fully abiding at the cross. He saw the soldiers ascend the 
hill and break the legs of the two malefactors in order to 
hasten their death. But when they came to Jesus they did 
not break any of his bones, but one of them pierced his side 
with a spear, and forthwith there came out blood and water. 
This reminds the disciple of two prophecies which were ful- 
filled by this very act of the soldiers. Jesus being dead yet 
speaketh. His unmanned body bears witness that he is the 
true paschal Lamb; for it was specifically ordained in regard 
to the paschal lamb of the old covenant, the type of Christ, 
that no bone should be broken. Jesus is given for us entire. 
The Lamb must not be dismembered. With his whole life and 
his perfect obedience, a veritable whole burnt offering, he is 
vours, your Lamb as well as the Lamb of God. And von may 



170 APRIL THIRD 



accept him in faith, such as he is of God made unto us. The 
soldiers did not imagine that they were accomplishing the 
fulfilment of the prophecy, when they refrained from break- 
ing the bones of the crucified S'aviour. They regarded such 
an act merely superfluous, because Jesus was already dead. 
The enemies therefore acknowledged that Jesus was actually 
dead. Neither could they assert that they had fixed the exact 
hour of his death. He had already given his life when one 
of the soldiers pierced his side in order to prove conclusively 
that death had already taken place. Behind this act also there 
was a prophecy : "They shall look on him whom they pierced." 
The Messiah was to be pierced; and at some future time all 
Israel should look up to him in repentance and faith. The 
soldier performed the act well and thoroughly; not merely 
the slender point of the spear, but the very head was forced 
into the dead body so that the vital parts were pierced. Not 
only the hands and feet show scars of the wounds, but the 
heart itself is pierced. Many precious things have been re- 
vealed to us at the cross, but of all these things the pierced 
heart is the most precious. And what do we see if we follow 
the direction of the soldier's spear? We see a heart which 
through all its life throbbed with compassion for sinners and 
which even now is ready to receive all who repent. We see 
a wound through which we are healed. We note the words 
of the prophet : a They shall look on him." Blessed Saviour, 
grant us Thy grace that throughout life and in the hour of 
death we may look up to Thee. Amen. 



Al'KIL FOURTH 171 



April 3faaril} 



And after this Joseph of Arimathaea, being a disciple of Jesus, 
but secretly for fear of the Jews, besought Pilate that he might 
take away the body of Jesus: and Pilate gave him leave. He 
came therefore, and took the body of Jesus. And there came 
also Nicodemus, which at the first came to Jesus by night, and 
brought a mixture of myrrh and aloes, about an hundred pound 
weight. Then took they the body of Jesus, and wound it in 
linen clothes with the spices, as the manner of the Jews is to 
bury. Now in the place where he was crucified there was a 
garden; and in the garden a new sepulchre, wherein was never 
man yet laid. There laid they Jesus therefore because of the 
Jews' preparation day; for the sepulchre was nigh at hand. John 
19: 38—42. 

No one of the disciples of Jesus who were most intimate 
with the Master had sufficient presence of mind or courage to 
take charge of his body. His enemies, the Jews, on the other 
hand had already asked Pilate that the bodies of those cruci- 
fied should be removed. It seemed therefore as if the body 
of Jesus, even after his death, was to fall into the hands of 
his enemies and be by them desecrated. But whenever it 
pleases the Lord to accomplish something through human 
instrumentality, he always at the critical moment finds some 
one ready to do his bidding. The Lord provides helpers for 
himself and he calls them forth at the right moment. Two 
disciples, both of them councilors, who had served the Master 
secretly hitherto, now become the chosen servants of Jehovah 
to execute his purpose. The Lord graciously gives to them 
the strength which they in themselves wholly lacked. This 
is both instructive and comforting. Joseph had no doubt been 
an eyewitness of the tragedy which had taken place at Jeru- 
salem during these days. On the one hand the iniquitous 
treatment of Jesus and the unjust sentence in which his trial 
had ended, and on the other the patient submission of Jesus, 



172 APEIL FOURTH 



— all this must have impressed him deeply. His failure to 
acknowledge his discipleship publicly must have seemed to 
him eminently disgraceful. As he saw Jesus patiently en- 
during the agony of those hours upon the cross, he certainly 
realized that the disciples of such a Master must be ever ready 
to let their light shine before men. By the power which came 
to him from the cross, the young councilor came to a full 
decision, and severed the bond which had bound him to the 
world. NIcodemus had long cherished the words of our Lord 
that God so loved the world that he gave his only Son and 
suffered him to be placed upon the cross as Moses once had 
lifted the serpent in the wilderness. But he had not as yet 
taken the decisive step. At the cross the words which Jesus 
had spoken to him became a living reality; they seized upon 
his soul with irresistible power and caused him to stand forth 
as a follower of Jesus. thou wonderful cross, may we 
also be inspired with thy power ! We too have seen the cross. 
The sacred scenes in the passion of our Lord have appeared 
one by one before our eyes. But there are various ways of 
seeing. The enemies of Jesus saw the crucifixion but chiefly 
to their own condemnation. The intimate disciples of Jesus 
had witnessed the death struggle of their Master, but the 
sight had struck dismay to their hearts, while the same scene 
inspired Joseph and Meodemus with the true courage of 
faith. We judge them not; their eyes were holden through 
sorrow and lack of faith. But we repeat that it is possible 
to look upon the Crucified One in so many different ways. 
It is only when judgment descends upon the falsity of our 
hearts, when the peace and power of faith come to our inner 
man, when the bonds which have held us fast to sin and the 
world are broken asunder, — it is only then that we have truly 
looked upon the crucified Lord. 

Holy Spirit, give us grace truly to look upon Jesus. 
Amen. 



APRIL FIFTH 17o 



April 3uftlt 



He came therefore, and took the body of Jesus. John 19: 38. 

One more look upon him who hangs upon the middle 
cross before he is taken down and laid in the grave ! The 
soldiers with their cudgels and spears have performed their 
last service for their victims and the sound of their departing 
footsteps has died away. Joseph of Arimathaea with his 
servants has not yet reached the place of crucifixion. What 
a stillness pervades the dead ! You are alone with the cruci- 
fied. Behold Jesus. All the agony and pain, which have left 
their marks upon his body, he bore in patient obedience for 
you. Upon this cross a life wholly pure was offered up as a 
sacrifice for your guilt. The wounded, broken body out- 
stretched there upon the cross testifies to the love he bore 
you, a love which endured even unto death. — But now we 
see the little company advancing, with Joseph the councilor 
in the lead. With but few words they approach the cross, 
raise their ladder, draw the nails, free the body, and wrap- 
ping it in costly linen gently lower it into the arms of 
Joseph. "He came therefore and took the body of Jesus."* 
It belonged to him. He had received his commission as well 
from the Lord of heaven as from the representative of the 
Eoman emperor. Xo one could therefore legally say him nay. 
The natural man of sin within him had been brought to 
silence, and when the body of Jesus was lowered into his arms 
his soul was filled with joy. He had no thought of contami- 
nation from the dead body of a crucified malefactor; he felt 
that he had gained a great prize, and the new man within 
him triumphed completely over the old man of sin. Joseph 
and his company may now proceed with their precious burden 
to the sepulchre in the garden. They have taught us a most 
instructive lesson. If you are willing to "go forth unto him 



174 APRIL SIXTH 



without the camp, bearing his reproach" (Heb. 13 : 13), Jesus 
will be yours. As he hangs there upon the tree, he belongs 
to you. Extend your arms, open your heart to receive him 
as your own with all his love, his life, his wounds, and his 
perfect sacrifice. Eeceive him into your heart, and may he 
himself, crucified for you, be the priceless treasure which you 
have gained through your meditations upon the history of 
his passion. Joseph of Arimathaea looked upon Jesus as the 
Eighteous One dead; but Jesus would have you look upon 
him as the Eesurrected One living. If you are unable so to 
open your heart to receive him as you should wish to do, 
rejoice nevertheless in the knowledge that the living Saviour 
is willing and abundantly able to receive you and keep you 
to the end. 

Jesus, my Saviour, Thou art mine even as Thou hangest 
upon the cross. I too am Thine; keep me in Thy protecting 
arms. Amen. 



April §>\xt\} 



And that day was the preparation, and the sabbath drew on. 
And the women also, which came with him from Galilee, followed 
after, and beheld the sepulchre, and how his body was laid. And 
they returned, and prepared spices and ointments; and rested 
the sabbath day according to the commandment. Luke 23: 54 
—56. 

The history of the passion closes with a reference to the 
noble women who belonged to the small circle of Jesus' inti- 
mate friends. Matthew and Mark mention the names of 
Mary Magdalene and Mary, the mother of Jesus. These 
women were present at the crucifixion. While the Master 
lived, they followed him and served him; but with true wom- 
anly modesty they kept themselves in the background and in 
consequence they are not often mentioned in the gospel narra- 



APKIL SIXTH 175 



tive. They appear also at the grave of Jesus with the same 
becoming modesty. Like timorous doves the two women have 
taken their position at a distance from the tomb in order that 
they may behold the place where their Master was laid. While 
he lived they had always kept themselves informed as to his 
whereabouts, and now that he was dead they wished to know 
where his body had been laid. They cannot return to their 
homes with peace of mind until they have visited his grave. 
When they had seen the grave, they set out for their homes; 
for the sabbath day was at hand and it behooved them to re- 
main quiet upon that day as the law prescribed. But the 
longing of their soul was directed to their Lord and nothing- 
would have pleased them better than to spend the day at the 
grave in Joseph's garden. Although they were at the tomb 
in spirit and although the hours passed with intolerable slow- 
ness, yet in obedience to the law they remained quietly at 
home. It is a custom with us to place wreaths of flowers upon 
the graves of our loved ones as an evidence of our love and 
gratitude towards them. The two women also paid their 
tribute to their departed Master. But the tribute in this case 
was not a wreath of perishable flowers, but an act of pious 
obedience. This act of obedience was not merely a tribute 
on their part to the Lord ; it was primarily a gift of the Lord 
to them, for it was in his service that they had learned obedi- 
ence to God's commandments. As we to-day bring our simple 
meditations upon the passion history to a close, we may well 
ask the question whether the atoning death of Jesus has 
wrought in us this unconditional obedience to his word. All 
that Jesus did, all his suffering is a free gift to the world; 
but if we have received this gift and have appropriated it to 
ourselves by faith, we have been planted together in the like- 
ness of his death (Eom. 6: 5), a death from sin unto obedi- 
ence in righteousness. My liberated and redeemed heart, 



176 APRIL SEVENTH 



Jesus, gladly brings Thee this sacrifice of obedience. Thou 
hast redeemed me, a lost and condemned creature, secured 
and delivered me from all sins, from death, and from the 
power of the devil, not with silver and gold, but with Thy 
holy and precious blood, and with Thine innocent sufferings 
and death. For all these things I here confess before Thee 
that I am in duty bound to thank and praise, serve and obey 
Thee. Help me to do this for Thine own name's sake. Amen. 



April i§>mtttlj 

Purge out therefore the old leaven, that ye may be a new 
lump, as ye are unleavened. For even Christ our passover is 
sacrificed for us: therefore let us keep the feast, not with old 
leaven, neither with the leaven of malice and wickedness; but 
with the unleavened bread of sincerity and truth. I. Cor. 5: 7, 8. 

Referring to the custom at the feast of the Passover in 
Old Testament times of purging out of the houses all old 
leaven, the apostle here exhorts the Christians of Corinth to 
lay aside all sin, and to live a life becoming those who were 
risen with Christ. Sin may well be compared to leaven be- 
cause of the penetrating quality. The one sin of Adam per- 
meated all mankind. Hence sin has tainted every individual 
of our race, and so completely does the taint prevail that 
mind and soul and body are all affected. Wrath, for ex- 
ample, which originates in the heart, pervades the whole man 
and makes all his members subject to its power. The sin of 
laseiviousness in one moment excites a person's whole being. 
The tongue is among our members, and "defileth the whole 
body, and setteth on fire the course of nature ; and it is set on 
fire of helP (James 3:6). 

One single sin, committed perhaps in youth, may deter- 
mine the whole course of a precious life. One single besetting 



APKIL SEVENTH 177 



sin makes a person a captive of the kingdom of darkness, 
even if his life in all other respects is exemplary. One single 
sinful example may cause the destruction of another person's 
soul. The sin of one person, tolerated and condoned by soci- 
ety, is no longer the sin of only one person, but of all. The 
exhortation to purge out the old leaven is therefore replete 
with solemn meaning. The life of a Christian ought to be a 
continuous Easter life, a resurrection life with Christ; and 
how is it possible for a person living such a life still to remain 
in sin? Before the feast of the Passover the head of every 
Israelitish family took a candle and searched carefully 
through every nook and corner of the house, lest there should 
be some leavened bread remaining; and if any was found, he 
threw it out of the house, praying to God, the Lord of all the 
earth, that if any leaven, without his knowledge, remained, 
it should be regarded as refuse. Thus Israel of old was ex- 
ceedingly particular in those things that pertained merely to 
the shadows and types : how seriously ought not then we be 
concerned about the reality ? Do you, as did the Israelites of 
old, appear before God, and permit the light from his counte- 
nance to penetrate all the hidden recesses of your heart? If 
so, then, indeed, you keep the feast with the unleavened bread 
of sincerity and truth. And if you have been cleansed from 
sin in the blood of Jesus so that your heart has become sensi- 
tive to sin and you are grieved by the least pollution of sin, 
then, indeed, you keep the feast with the unleavened bread of 
sincerity and truth. We cannot keep the feast without loving 
purity and truth. But where the heart is thus opened to the 
Lord, there will he abide. And if the Eisen One himself 
dwells in our heart, then we live a resurrection life and we 
possess a resurrection joy, of which we cannot be deprived. 

Lord, Thou knowest me. Give me a spirit without guile, 
that I, being risen with Christ, may live with him. Amen. 



178 APRIL EIGHTH 



April lEtglftlj 

For even Christ our passover is sacrificed for us. I. Cor. 5: 7. 

We too have a paschal lamb. If we fail to include this 
among our possessions, we are poor indeed. The Lamb 
that was slain is a priceless boon; to partake thereof we 
should be willing to part with everything else. "Our pass- 
over," says the apostle, and we respond with the certainty 
of faith: Our Lamb. The great Shepherd, Jehovah, caused 
this Lamb to be born in the same way as all other lambs 
in the vast flock of humanity; therefore he is our Lamb. 
Your unbelief cannot in any way modify this fact. Jesus 
still desires to be your passover, even if you have forfeited 
your rights to any claim upon him. This Lamb is with- 
out spot and blemish. His life was without sin, his heart 
was without taint. Jesus alone could say, "Which of you 
convinceth me of sin ?" And also, "The prince of this world 
cometh, and hath nothing in me." His friends and disciples 
beheld his glory, the glory as of the only begotten of the 
Father, full of grace and truth. The eye of the Father in 
heaven looked down upon the Son and the Father's heart was 
always well pleased in him (Mark 1: 11). The Lamb was 
scrutinized by Jehovah's piercing eye and was found to be a 
perfect and acceptable sacrifice. He could be offered for the 
sins of the world if he — the Lamb itself — were willing to be 
so sacrificed. Listen to the words of Jesus : "No man taketh 
it [my life] from me, but I lay it down of myself" (John 10 : 
18). Our passover is sacrificed for us. The Israelite dipped 
hyssop into the yet warm blood of the passover and applied 
it to the lintel and the two side posts of his door ; how, then, 
can you hesitate to apply to your own heart the blood of your 
passover, knowing that it was for you that the Lamb was slain 



AffilL NINTH 179 



in the fulness of time. In calm assurance under the protec- 
tion of the blood let us keep the passover while the angel of 
death and condemnation passes us by. My beloved is mine 
and I am his. But, my brethren, if we have found life in our 
Saviour's wounds, we must also have our loins girded, our 
shoes on our feet, and our staff in our hand. Our passover 
is sacrificed, says the apostle; and he thereby wishes to call 
to our attention how unreasonable it is to remain an instant 
longer in the Egypt of sin. The Lamb is ours, therefore the 
home also is ours, the beautiful, blessed home on the other 
shore. Let us hasten thither that we may join with all the 
saints in singing the new song: "Worthy is the Lamb that 
was slain to receive power, and riches, and wisdom, and 
strength, and honor, and glory, and blessing." 

Lord Jesus, Thou art mine and Thy blood was shed for 
me. For this I thank Thee with all my soul. Amen. 

April Ninttj 

Now if Christ be preached that he rose from the dead, how 
say some among you that there is no resurrection of the dead? 
But if there be no resurrection of the dead, then is Christ not 
risen. I. Cor. 15: 12, 13. 

Ever from the hour when, on the first Easter morning after 
Jesus' death ; the women brought to the sorrowing disciples 
the message that Jesus lived, Jesus has been proclaimed as 
the Eisen Lord. This message has sounded without ceasing 
throughout all the centuries, ever extending its range until 
it has reached almost the whole world. No power has 
been able to silence the messengers. God be praised that 
Christ is preached as risen from the dead ! The preaching of 
Christ — Christ crucified, Christ risen — only this and nothing 
else can save sinners. As the Eisen Lord he is to be preached 



180 APRIL NINTH 



to the world. How much more then, thou sorrowing soul 
looking to Jesus for compassion, is he thus to be preached to 
thee! Satan loses no opportunity to preach to you of your 
unworthiness and your unbelief, but Christ is to be preached 
to you as risen, living, full of grace and power. But if this 
preaching of Christ as risen is true, how can there be 
those that say that there is no such thing as a resurrection 
from the dead? Notice the relation between Christ and us. 
If he is risen, then there is a resurrection of the dead ; if there 
is no resurrection of the dead, then we may conclude that 
Christ is not risen. If there is no heaven prepared for us, 
if we may not look for a resurrection, nor for an eternal life 
beyond the grave, then Christ is also deprived of all those 
things. But if he has immortality and eternal life in heaven, 
then we also have the same through faith in his name. The 
Lord has espoused our cause. Look therefore to Jesus only. 
This will raise your drooping spirits and will open to your eye 
glorious vistas for the future and for eternity. If Christ is 
risen, the dead shall rise also. It is not, indeed, to be won- 
dered at that the world denies the resurrection of the dead, 
when Paul was constrained to admonish even the Christians in 
Corinth with the words, "How say some among you that there 
is no resurrection of the dead?" It is, however, something- 
exceeding great and precious to look for a resurrection in 
which the Lord shall give to his believers bodies similar to his 
own glorified body. For the sake of this hope Paul suffered 
and bore his bonds with patience. He had good reason for 
doing so, for at the resurrection the last bonds that oppress 
the spirit shall be removed. Body and soul in blissful union 
shall soar heavenward to meet God. All this shall come to 
him who believes that Jesus is risen from the dead. And 
it shall come not because of your faith, but because Jesus, in 
whom you believe, is risen from the dead. The Lord is 



APRIL TENTH 181 



risen ! The Lord is risen indeed ! Let this be your song all 
the days of your life : Jesus, my Jesus, lives ! 

Jesus has said, "I live; ye shall live also." Thanks be to 
Thee, Lord God, that through Thy Spirit Thou hast quick- 
ened the hope of resurrection in nry heart. Amen. 



April ofcnilt 



If Christ be not risen, then is our preaching vain, and your 
faith is also vain. Yea, and we are found false witnesses of 
God; because we have testified of God that he raised up Christ: 
whom he raised not up, if so be that the dead rise not. For if the 
dead rise not, then is not Christ raised: and if Christ be not 
raised, your faith is vain; ye are yet in your sins. Then they 
also which are fallen asleep in Christ are perished. If in this 
life only we have hope in Christ, we are of all men most miser- 
able. I. Cor. 15: 14—19. 

If Christ has not been raised, then our preaching concern- 
ing him is of no avail, faith in him is worthless, there is no 
resurrection of the dead, the apostles are false witnesses, those 
who have fallen asleep in Christ are lost, those who trust in 
salvation through him are left in their sins and are the most 
pitiable of all men. This is an absolute certainty; for what 
avails it to preach a dead and consequently powerless saviour ? 
What is the use of believing in him? Is not the hope of 
being saved through him fundamentally false? Are not his 
deluded friends more pitiable than all others, and are not the 
apostles, who must have consciously lied when they said they 
had seen Christ risen, deserving of our utmost contempt? 
Was it not the height of folly for them to risk their posses- 
sions, comfort, reputation, and honor, yea, life itself for a 
mere falsehood from which nothing was to be gained? At 
times, especially when the Lord hides his face from us, it may 
be hard to believe that he lives. But thanks be to God, it 

Datiy Meditations. /.?. 



182 APRIL TENTH 



is still more difficult to believe that lie is and remains dead. 
The first disciples of the Lord undoubtedly had many diffi- 
culties to overcome before they could believe in his resurrec- 
tion, but his enemies, on the other hand, met with no less 
difficulty in their efforts to remove the evidences of his resur- 
rection. If it was slow work for the former, it was a hopeless 
task for the latter. But it may be profitable for us to picture 
to ourselves the condition in which we should have been, had 
Christ never been raised. We should then have nothing to 
believe in unto righteousness and salvation; we should have 
had a God, indeed, but a God who had made no effort to 
accomplish our salvation, or at best a God who had sought to 
save but had failed. Could this be possible? And you, be- 
loved child of God, who bewails so bitterly your own weak- 
ness and lack of faith, how would it be if all this which you, 
though faintly, believe in were not true? Then, and only 
then, your hope were vain. It is not a humiliation to you 
that you cannot believe firmly and trustingly, when the 
truth of Christ's resurrection is raised above all doubt and 
constitutes such an abundant source, of salvation for you? 
But as the Lord does not condemn you for this lack of faith, 
but seeks to help you to overcome it, you need not despair. 
It is indeed better to believe in Jesus, even if the faith be 
weak, and thus believe in what is true, than to believe, like 
the self-sufficient world, with dogmatic certainty in one's own 
self, and generally in that which is not true. May the Lord 
grant us a firm and living faith in the living Saviour ! Amen. 



APRIL ELEVENTH 183 



April iElmttilt 



But now is Christ risen from the dead, and become the first- 
fruits of them that slept. For since by man came death, by man 
came also the resurrection of the dead. I. Cor. 15: 20, 21. 

Humanity has fallen heir to two great legacies: the enor- 
mous burden of sin and death from Adam, and the still 
greater legacy of righteousness and life from Christ. For as 
by one man came death, so came also by one man the resur- 
rection of the dead. Of the former heritage we become par- 
takers through natural birth, in which we are all without ex- 
ception clothed in the nature of Adam. From the depth of 
our own nature there can issue nothing but sin and death. 
But from without, through one, Christ, and only through him, 
issue the blessings which remove the curse of Adam. Bight- 
eousness repealed the law of sin, life destroyed death. If 
Christ were not raised, then we were still in our sins, but now 
is Christ risen, and therefore we have through him justifica- 
tion and forgiveness of sins; we have also life, for by him 
came the resurrection of the dead. Through Jesus we have 
both the forgiveness of sins and the resurrection from the 
dead, together with all that lies between these two gifts of 
grace. We have, therefore, everything through the risen 
Christ. No wonder, then, that the apostle, after having 
looked for a moment into the hopeless abyss that would open 
before us if Christ were not risen, exclaims triumphantly: 
•'But now is Christ risen." The apostles of the Lord do not 
appear to have suffered much from doubt, as to whether the 
forgiveness of sins, the sonship, and the inheritance really 
were theirs, for the reason that the resurrection of the Lord 
Jesus was to them a living truth, which permeated and sus- 
tained their entire life. On the resurrection of Christ did 
their justification and their eternal hope rest. If the former 



184 APKIL TWELFTH 



was a truth, then the latter were realities. And when the 
apostles step by step arrived at the firm conviction that Jesus 
lived, they could also cling to the hope of salvation with an 
unwavering faith. Oh, that we could once for all realize, how 
we have inherited only sin and death from Adam, so that we 
would expect nothing from nature and everything from grace. 
Our salvation is founded on Jesus alone. Look unto him. He 
lives. That truth must with triumphant certainty penetrate 
us and lift us above the narrow restrictions of time, above sin 
and death. Xo truth has a more victorious power than this 
precious truth: Jesus, my Jesus, lives. Against sin and 
death, against unbelief and fear, against Satan and the world, 
we place this truth : But now is Christ risen. On that rock, 
Lord God, teach me to live, to suffer, to rest, to fight, and 
to await the day of resurrection. Amen. 



April ©tuelftlj 



I cease not to give thanks for you, making mention of you in 
my prayers; that the God of our Lord Jesus Christ, the Father 
of Glory, may give unto you the spirit of wisdom and revelation 
in the knowledge of him: the eyes of your understanding being 
enlightened; that ye may know what is the hope of his calling, 
and what the riches of the glory of his inheritance in the saints, 
and what is the exceeding greatness of his power to us-ward 
who believe, according to the working of his mighty power, 
which he wrought in Christ, when he raised him from the dead, 
and set him at his own right hand in the heavenly places. Eph. 
1: 16—20. 

Three things in particular are here the objects of prayer 
of the apostle, the prisoner of the Lord, in regard to the 
church at Ephesus. The spiritual privileges that the apostle 
prays for are so great and excellent that they may be said to 
constitute the sum of all the benefits that a child of God 



APRIL TWELFTH 185 



should aspire to. No less a person than the Father of Jesus 
Christ himself, the Father of glory, is the giver: and when he 
gives according to the desire of his heart and in a manner 
becoming his majesty, then the gift will be magnificent in- 
deed. The carnal eye sees no splendor whatever in the treas- 
ures which the apostle lauds in his prayer, and even as mem- 
bers of God's church we must receive the spirit of wisdom 
and revelation in order that our spiritual eye may see 
and rightly appreciate the privileges spoken of. What are. 
then, these privileges? First of all, a living hope, the hope 
of his calling. If the self-righteous should have their eyes 
opened to the deceitfulness of their hope for eternity, what 
consternation and terror would seize them! And if the dis- 
heartened child were given the spirit of wisdom to understand 
the firm foundation of his hope of heaven, what unspeakable 
joy would take possession of his soul ! The expectation 
of the poor shall not perish for ever (Ps. 9: 18). It is the 
anchor of the soul, a hope pure and steadfast and entering into 
that which is within the veil. That anchorage is secure, and 
the anchor-chain, the faithfulness of God, will never break. — 
Further we need to have our eyes opened to the riches of the 
dory of the inheritance. We see only in part. It is with 
difficulty that we are able to discern the spiritual realities of 
our life on earth; how much more difficult, then, to conceive 
of the eternal inheritance beyond ! But the Lord God can 
anoint our eyes so that they may endure the brilliancy of the 
glory of the inheritance, when it is in some measure revealed 
to us. But when such a revelation has been vouchsafed to 
us, how trilling do the afflictions of the world become and 
how feeble its allurements ! And, finally, it is highly im- 
portant that we be made to see and appreciate the "exceeding 
greatness of his power to us-ward who believe."' A living- 
hope, a glorious inheritance — this is precious indeed ! But 



186 APRIL THIRTEENTH 



still more precious is the assurance of the power of the Lord 
to bring us to our eternal home and place us in possession 
of our inheritance, and of the exceeding greatness of this 
power, a power that raised Christ from the dead. The hin- 
drances are great, the enemies many, the depravity of the heart 
terrible, but the power of the Lord over all these things ex- 
ceeding great. Therefore I will pray my God, who is the 
Father of glory, that he open my eyes that I may better than 
hitherto understand the hope I possess, the inheritance he 
has prepared for me, and the exceeding greatness of his power 
over me. Thanks be to Thee, dear Father! Open Thou my 
eyes to the glory of Thy grace. Amen. 



April Sijtrircntlj 



That ye may know . . . what is the exceeding greatness of his 
power to us-ward who believe, according to the working of his 
mightly power, which he wrought in Christ, when he raised him 
from the dead, and set him at his own right hand in the heavenly 
places, far above all principality, and power, and might, and 
dominion, and every name that is named, not only in this world, 
but also in that which is to come: and hath put all things under 
his feet, and gave him to be the head over all things to the 
church, which is his body, the fulness of him that filleth all in all. 
Sph. 1: 19—23. 

The greatest power God ever manifested in the world is 
that by which Christ was raised from the dead. The work 
of creation demanded an almighty God, but if we may speak 
of a greater or lesser power with God, then the resurrection 
of Christ was certainly the revelation of his mightiest power. 
When the beloved Son lies deep beneath the burden of the 
world's guilt, buried under the weight of death, the hand of the 
Father raises him up and exalts him to his right hand in the 
heavenly places over all rule, and authority, and power, and 



APRIL THIRTEENTH 187 



dominion. Often have the eternal arms been extended down- 
ward, but never deeper than into the tomb of Jesus ; often has 
the hand of God been exalted, but never higher than at the 
ascension of Christ, when he was placed above all dominion 
and power. The same mighty power, says the apostle, is 
active toward all those who believe. The same powerful hand 
of the Father which lifted the only begotten Son out of the 
depth of humiliation, also sustains the other sons and daugh- 
ters and is able to deliver them from affliction, sin, and death, 
and bring them safe into the heavenly home. The hand of 
God has a firm hold on his children, and he neither tires nor 
weakens. His heart is never at ease, until he has all the 
children where the only begotten Son is, on his right hand 
in heaven. Christ is enthroned above all principalities in all 
their degrees and classifications, whether they be the evil 
spiritual powers that lie vanquished at his feet, or the servants 
of Jehovah that stand before his throne. There is no name 
in heaven or on earth over which Christ does not have power. 
If you can give your sorrow a name, know that Christ rules 
over that name. And even if it should be so deep that you 
can find no name to express it, its name is still written in the 
hand of your Father. If your desire has a name before God 
which is pleasing in his sight, then Christ rules over it and 
will give you whatever your heart desires. It behooves us to 
be true members of that body, the church, which is his fulness, 
vessels to honor, filled with the Spirit of him who is exalted 
above all creation and whose life-giving power filleth all in all. 
The more empty we become in ourselves, the more we can re- 
ceive of his fulness. He is the head, whose eternal plan of 
salvation is realized and worked out in his body, which is the 
church. Oh, that we could lie as empty vessels at the feet of 
the Master, and with our desires turn to him alone ! Lord, 
grant this unto us for the sake of Thy grace. Amen. 



188 APRIL FOURTEENTH 



April Jfourtmttlj 



Whatsoever is born of God overcometh the world: and this is 
the victory that overcometh the world, even our faith. I. John 
5: 4. 

To such an extent has the fall affected all mankind, that 
every one who desires to share the bliss of heaven must first 
overcome the world. Nothing less avails; dust and ashes 
though he be, he must become a world-conqueror. Either 
the world must overcome him, or he the world. A task so 
difficult as this, to overcome the world, ought so to crush and 
overwhelm us that we, mistrusting our own strength entirely, 
would lift up our eyes unto the hills, from whence cometh 
our help. From those everlasting mountains the good Shep- 
herd has descended, and in the likeness of sinful flesh he has 
waged war against the world, and has comforted us with the 
blessed message of triumph, "Be of good cheer ; I have over- 
come the world." Our victory in the great contest against 
the world can therefore never be anything else than our faith, 
for through this faith Christ himself, his person and his 
work, becomes wholly ours. This explains the mystery how 
faith, a thing so imperceptible to our reason, can over- 
come the world. Through faith the men of old subdued king- 
doms, wrought righteousness, stopped the mouths of lions, 
quenched the violence of fire, were stoned, sawn asunder, not 
accepting deliverance, that they might obtain a better resur- 
rection. Faith has already overcome the world, and it con- 
tinually wins new victories. No one can overcome the world 
with the assistance of the world. But in such absurd war- 
fare he is engaged, who attempts to lay aside worldliness and 
attain to piety by his own resolution and by his own effort 
alone. The Lord must first by his grace deliver us from our 
worldly-mindedness and translate us into the kingdom of his 



APRIL FIFTEENTH 189 



dear Son, before we will be able to overcome the world. Faith 
is a heavenly power; it is from above, and therefore it over- 
comes the world. It is therefore of the utmost importance 
to assure yourself that your faith is really begotten of God, 
and not a mere natural, self-assumed faith. The faith which 
is born of God has not been brought about without pain. It 
has come forth out of the prostration and death of your own 
human strength, out of contrition of heart, and repentance. 
And it has laid hold upon Jesus as the only one who can give 
life and peace to the heart. If you have such a faith, then 
you shall also overcome the world. Whatsoever is born of 
God overcometh the world. Even if your faith be weak, if it 
be but a faith in Jesus, sprung forth out of sorrow on account 
of sin, it is true faith, and you also are numbered among 
those who are to sing the song of victor}?- forever. Abide in 
faith yet a little while, and you also shall stand before the 
throne with the palm in your hand. Demas began in faith 
to overcome the world, but ended with being overcome by 
love for this present world. Blessed is he who fights the good 
fight of faith even unto the end. 

Thou faithful S'aviour, grant that I also may be num- 
bered among those who have overcome in Thy name. Amen. 

April Jfftftamtlj 

Who is he that overcometh the world, but he that believeth 
that Jesus is the Son of God? This is he that came by water 
and blood, even Jesus Christ; not by water only, but by water 
and blood. And it is the Spirit that beareth witness, because 
the spirit is truth. For there are three that bear record in 
heaven, the Father, the Word, and the Holy Ghost: and these 
three are one. And there are three that bear witness in earth, 
the spirit, and the water, and the blood: and these three agree in 
one. I. John 5: 5 — 8. 



190 APRIL FIFTEENTH 



In the preceding discourse we spoke of the world-conquer- 
ing power of faith; here we have an opportunity to speak of 
the object of faith. JSTo one overcomes the world, but he who 
believes that Jesus is the Son of God. If the faith in Christ 
embraces a mere man, then it fights the world with human 
strength, but if the believer has found in Christ the Son of 
God, then he encounters the world with the power of heaven, 
and then victory is his. He who believes not that Jesus is 
the Son of God, repudiates the essentials of Christianity. 
But as all is lost, when faith no longer embraces Jesus as the 
Son of God, so we can, on the other hand, give up nothing of 
what Jesus is as a man. The heretics at the time of John 
taught that Christ had come by water, that is, the S'on of 
God had at baptism united with Jesus, who therefore lived 
without sin; but that Christ had not come by blood, for the 
Son of God had forsaken the man Jesus before the crucifixion, 
so that our Saviour did not die as the God-man. I believe that 
the Son of God came by water: I believe in his stainless 
divine-human life, of which the Father at baptism gave testi- 
mony from heaven. I believe that the life of Jesus was with- 
out a blemish, that the steps my Saviour walked all led 
toward heaven, that his path was trodden under the greatest 
self-sacrifice in order to show me the way. But I believe also 
that the Son of God has come by blood; and if I could not 
believe this, then my faith amounted to nothing. He gave 
his divine-human life as a propitiation for my sins. When 
everything else gives way, my soul has found that this rock 
still remains solid. Jesus is infinitely precious, immeasura- 
bly rich in his person, and if we are anxious about our own 
salvation, we must hold fast Christ as he is. If we yield one 
point, we have too little left wherewith to overcome the world. 
Faith is a relation of my heart to the person of Jesus Christ, 
the Son of God. This relationship must not be severed; I 



APRIL SIXTEENTH 191 



must give niy whole heart to him, and his whole person must 
be embraced by my faith. If I then fail both in mental grasp 
and in the ardor of faith, my friend is still mine and I am 
his. And the Spirit bears witness, that I have not aimed 
amiss when I have sought life in the faith of the Son of God ; 
for the Spirit is the truth. Thus the Spirit, the water, and 
the blood bear witness that Jesus is the firm Eock of salva- 
tion. There I will remain in life and in death; so help me 
Thou, my heavenly Father. Amen. 



April g>txt??tttit 



If we receive the witness of men, the witness of God is great- 
er: for this is the witness of God which he hath testified of his 
Son. He that believeth on the Son of God hath the witness in 
himself: he that believeth not God hath made him a liar; be- 
cause he believeth not the record that God gave of his Son. 
I. John 5: 9, 10. 

We are not, as a rule, indisposed to believe the testimony 
of men. In innumerable instances we must take the word 
of one another, and we are doing it every day without real- 
izing how often we act and how much we stake on the words 
of men. We risk even possessions and life thereon. Inter- 
course with men would be unbearable if we could not accept 
the testimony of men; but we do, even at the risk of having 
to pay an occasional penalty for our credulity. And yet when 
it comes to believing the testimony of him who never dis- 
appointed any one that trusted in him, what then ? Ko 
one receives his testimony, is the complaint of John the Bap- 
tist. And Jesus himself cried out with pain: "0 fools, and 
slow of heart to believe V When the mouth of truth speaks 
and the question concerns things eternal, then one will not 
believe and another cannot. That the Lord does not en- 



192 APRIL SIXTEENTH 



tirely destroy us in his wrath is a proof of his unceasing 
forbearance. Would you not be grieved, if your own child 
did not believe you ? What would give you greater pain than 
to have your love scorned? What baser insult to God the 
Father could be offered than to make him out a liar? You 
who place your own self-sufficient understanding above the 
word of God, you ought to wake up and realize what you are 
doing. You who desire to believe, if only you could and 
dared, may you wake up at last and see the folly of your 
heart, and understand that the most foolhardy thing to do 
is to doubt God's word. But wherein does this testimony of 
God consist, and to what does it relate? The testimony of 
God is really but one — that of his Son. All the Word of God 
testifies of Jesus; he is the very heart of the Bible. The 
tongue of every angel would testify of the Son of God, if it 
could only be understood by us. The preliminary testi- 
mony of all creation, and of our conscience as well, tend to 
the one end, that we may believe in Christ. The revelation 
of God is like a hand with many fingers, which all point to- 
ward his Son, his precious only S'on, beloved above all, in 
whom the Father is well pleased. May Jesus, so precious to 
the large, loving heart of the Father above, so absolutely and 
exclusively, from God's point of view, the Saviour of sinners, 
may he become for you and me what our Father has ordained 
him to be. And if any one should seek to make Jesus less to 
us, we reply: The testimony of God is greater, and this he 
has written in our hearts. 

Lord God, keep my heart from dishonoring Thee with the 
shameful sin of unbelief. Amen. 



AL'UIL SEVENTEENTH 19i 



April g>mntmttfj 



Peter answered unto the people, Ye men of Israel, why marvel 
ye at this? or why look ye so earnestly on us, as though by our 
own power or holiness we had made this man to walk? The God 
of Abraham, and of Isaac, and of Jacob, the God of our fathers, 
hath glorified his Son Jesus; whom ye delivered up, and denied 
him in the presence of Pilate, when he was determined to let 
him go. But ye denied the Holy One and the Just, and desired 
a murderer to be granted unto you; and killed the Prince of life, 
whom God hath raised from the dead; whereof we are witnesses. 
And his name through faith in his name hath made this man 
strong, whom ye see and know: yea, the faith which is by him 
hath given him this perfect soundness in the presence of you 
all. And now, brethren, I wot that through ignorance ye did it, 
as did also your rulers. But those things, which God before had 
shewed by the mouth of all his prophets, that Christ should 
suffer, he hath so fulfilled. Repent ye therefore, and be con- 
verted, that your sins may be blotted out. Acts 3: 12 — 19. 

Man's perversity reveals itself in the idolatrous homage 
which he pays to the human agent through whom God exe- 
cutes his purpose, while he forgets the Lord himself. Peter 
was grieved to find the people ascribing to him all the credit 
for healing the lame man at the temple gate. He therefore 
made haste to direct their attention from himself and John, 
first to their own hearts and then to Jesus. This twofold 
look is indispensable to salvation. Let us learn from the 
apostle's example. Those who listened to his words on this 
occasion soon became convicted by their own consciences 
of having basely betrayed and put to death the Prince of 
life. And as to ourselves, have we not often when placed 
in a position to choose between the holy and the unholy chosen 
the latter; have we not often basely yielded to the unholy 
will of others ; have we not denied Jesus ; was it not our sins 
that nailed him to the cross? The denial of Jesus was the 



194 APKLL SEVENTEENTH 



heinous offense which filled to overflowing the measure of 
Jerusalem's sin and, even to this day, weighs so heavily 
upon the Jewish people. Why, then, should not we also in 
our denial of the Holy One and the Just see our blackest sin ? 
And why should we fail to understand that every yielding to 
sin is in fact a denial of Jesus? But notice that Peter 
proclaimed Jesus a S'aviour to these very men who did not 
believe in him. He offered for their consideration the full 
and complete salvation accomplished by Jesus, both as the 
Servant of God who had given his life for their ransom, and 
as the Prince of life who had conquered sin, death, and hell. 
Many of those who listened to Peter had probably blasphemed 
and scoffed at Jesus on the day of his death, but now the for- 
giveness of sin in the name of the same Jesus was proclaimed 
if they would repent and be converted. And they could be 
converted, for they had acted in ignorance; the very repent- 
ance in their hearts proved that they were not hopelessly 
hardened. Consider the graciousness of God in allowing 
these men, who had laid violent hands upon his Son, to be 
among the first to hear the preaching of the gospel. What 
a great and glorious name is the name of Jesus! All the 
sins of the people were to be blotted out if in faith they 
accepted Jesus. Before the sins are blotted out they stand 
recorded, and there is no other means of blotting them out 
except through repentance and faith. If you refuse to take 
this course your sins shall ever stand recorded in the book of 
God, written in your conscience, in your memory; whitherso- 
ever you turn, your sin will be ever present with you. But 
your sins shall all be blotted out if you take refuge in the 
name of Jesus, — blotted out so completely that they will 
cease to exist before God. Whenever a sinner accepts the 
salvation of Jesus, God glorifies his Servant Jesus. He is 
thus entirely willing to save you, and you may accept this 



APK1L EIGHTEENTH 195 



salvation, for it is his will that we believe in the name of 
his Son Jesus Christ. 

Lord Jesus, grant me assurance through Thy Holy Spirit 
that my sins are blotted out before God. Amen. 



April iEtgljtontij 



Repent ye therefore, and be converted, that your sins may be 
blotted out, when the times of refreshing shall come from the 
presence of the Lord; and he shall send Jesus Christ, which be- 
fore was preached unto you. Acts 3: 19, 20. 

Here the apostle implores us in Christ's stead : "Kepent ye 
therefore, and be converted." "Therefore," says the apostle, 
referring back to the facts already set forth. Because God 
first turned to us in the fulness of love, because he gave 
his Son in death and raised him for our salvation, because 
we have a Father who stretches forth his arms to rescue us ; 
therefore we may be converted, therefore we can be converted, 
and therefore we must be converted, if we shall not perish 
forever. True conversion consists in this, that the soul turns 
from sin to God. The blessed result of such a repentance or 
conversion is the blotting out of sins. No one but the Lord 
can blot out sin. We may forget it, cloak it, excuse it, but 
the Lord can blot it out; and when he does this, Satan can 
find no charge. What God has blotted out exists no more. 
Our Father has in truth a loving heart, and it is well for us 
that we may turn to him. For where sin is not blotted out, it 
penetrates deeper and deeper into the soul and consumer it 
like fire throughout eternity. The blotting out of sin is 
the immediate gain of conversion to the individual; times 
of refreshing from the presence of the Lord appear in the 
distance as the greater gain resulting from the conversion 
of all Israel. The present times are times of tribulation. It 



196 APRIL NINETEEN TH 



cannot be otherwise. Jesus is not visible among us, we see 
not his countenance ; Israel and all the greater part of other 
nations are strangers to the Lord. How then could the 
people of God call these days times of refreshing in the real 
sense ? Oh no ! the times are evil. Here is tribulation and 
anguish for him whose heart is concerned about the welfare 
of souls. Love grows cold among men, and evil predominates. 
It is wearisome for the faithful to live among those who hate 
peace. But on the word of Jesus we lift up our heads and see 
our salvation draw nigh. The times of refreshing will come. 
Then righteousness shall cover the earth. These times of 
refreshing shall coincide with the advent of Jesus, and this 
in turn is dependent upon the conversion of Israel, as Peter 
clearly states in this text. The conversion of Israel has been 
delayed on account of the blindness of this people, and there- 
fore has also the coming of Jesus been delayed. Should we 
not then pray for Israel? Are we waiting to see Jesus, are 
we longing for the times of refreshing? If we are so un- 
speakably happy because our own sins are blotted out, let us 
also in tender love pray for poor Israel. Father, Thou 
who bearest this people on Thine own heart, hear our prayers ! 
Amen. 



April Ntnrtotttlj 



Men and brethren, children of the stock of Abraham, and who- 
soever among you feareth God, to you is the word of this salva- 
tion sent. For they that dwell at Jerusalem, and their rulers, 
because they knew him not, nor yet the voices of the prophets 
which are read every sabbath day, they have fulfilled them in 
condemning him. And though they found no cause of death in 
him, yet desired they Pilate that he should be slain. And when 
they had fulfilled all that was written of him, they took him 
down from the tree, and laid him in a sepulchre. But God 
raised him from the dead: and he was seen many days of them 



APRIL NINETEENTH 197 



which came up with him from Galilee to Jerusalem, who are his 
witnesses unto the people. And we declare unto you glad tid- 
ings, how that the promise which was made unto the fathers, 
God hath fulfilled the same unto us their children, in that he 
hath raised up Jesus again; as it is also written in the second 
psalm, Thou art my Son, this day have I begotten thee. Acts 
13: 26—33. 

This text contains the second part of the sermon that 
Paul preached in the synagogue in Antioch during his first 
missionary journey. It ought to be of great benefit to us to 
know how an apostle preached, an apostle who through his 
testimony of Christ won so many souls for God's kingdom. 
His preaching was not with enticing words of man's wisdom, 
but in demonstration of the Spirit and of power he stated 
simply and plainly what Christ has done for our salvation. 
These deeds are Christ's death and resurrection. In regard 
to the former, the apostles show that although it was appar- 
ently brought about by the malice of evil men, yet the Lord 
God overruled their wickedness to the accomplishment of his 
own end and to the fulfilment of the prophecies. Thus also 
Isaiah says, "We did esteem him stricken, smitten of God 
and afflicted," that is, we held him to be a person punished 
for his own sins ; but in his death God's plans were fulfilled : 
"The Lord laid on him the iniquity of us all" (Is. 53). 
Prophets and apostles with one accord declare that Jesus in 
his death bare our. sins, and their testimony finally unites in 
the heavenly song which all the redeemed sing to the Lamb : 
''Thou wast slain and hast redeemed us to God by Thy blood." 
In regard to the resurrection of Christ the preaching of the 
apostles is equally plain: God has raised him up; we, and 
many with us, are witnesses of his resurrection, to which we 
testify in accordance with the predictions of the Holy S'crip- 
tures. Then they quote the prophecies of the Old Testament. 
They do not find it necessary in their preaching to emphasize 

Daily Meditations, lit. 



198 APRIL TWENTIETH 



the importance of the resurrection. It was self-evident that 
sin and death and Satan were conquered if Jesus had risen 
from the dead. The one essential thing was to believe that 
Jesus lived. This was the foundation laid by the apos- 
tolic preaching. "As a wise masterbuilder," Paul there- 
fore says, "I have laid the foundation" (1 Cor. 3: 10). — Are 
these things which Christ has done for you the foundation 
of your salvation? Does your whole life rest on the death 
and resurrection of Christ, as a house rests upon its founda- 
tion? A mansion may rest upon an insecure foundation, 
while a mean structure may be reared upon a secure founda- 
tion. There are those who have a strong faith based upon a 
poor foundation, while others have a wavering faith on a firm 
foundation. It is safer to belong to the latter class than to 
the former. But best of all it is to have an unswerving and 
confident faith grounded upon a firm foundation. Such a 
faith ought to be ours, for the salvation that God has pre- 
pared for us is firmly established. May our spiritual life in 
an integral way be based upon this foundation, that we through 
faith may enter into fellowship with Christ and become 
partakers of his sufferings and the power of his resurrection. 
Our Lord and our God, we thank Thee, that even to us Thou 
hast sent the word of Thy salvation. Amen. 



April altitattirtlj 



Be it known unto you, therefore, men and brethren, that 
through this man is preached unto you the forgiveness of sins: 
and by him all that believe are justified from all things, from 
which ye could not be justified by the law of Moses. Beware 
therefore, lest that come upon you which is spoken of in the 
prophets; Behold, ye despisers, and wonder, and perish: for I 
work a work in your days, a work which ye shall in no wise 
believe, though a man declare it unto you. Acts 13: 38 — 41. 



APRIL TWENTIETH 199 



The time was long past, when Saul, the law zealot, armed 
with authority from the high priest in Jerusalem, jour- 
neyed throughout the length and breadth of the land to bind 
all those who confessed the name of Jesus. This zealot 
was now re-created into a servant and apostle of Jesus Christ, 
and under the name of Paul he journeyed through the world 
with authority from the heavenly High Priest. By virtue of 
this authority he released the bonds of all those servants of 
the law, who would accept the deliverance through Jesus, and 
he no longer indicted them before the tribunal of the earthly 
Jerusalem, but called them to the throne of the heavenly city. 
We hear him read his letter of authority: Be it known unto 
you therefore, men and brethren, etc. Xever had the syna- 
gogue at Antioch resounded with a more glorious message. 
Xever had such joyous tidings been sent out over the world. 
This message is directed especially to those who have experi- 
enced what it means to sigh under the yoke of the law, and 
the forgiveness of sins is made equivalent to being released 
from every penalty imposed by the law. In the law,, God has 
presented all his demands upon every human being. If we 
are now relieved of the yoke of the law through the remis- 
sion of sins in Jesus, how wondrously great this gift of 
forgiveness must be ! If after having looked into the un- 
fathomable depth of the law, then into your own utter in- 
ability to fulfil its commands, you are confronted by this 
promise of complete justification through the forgiveness of 
sins, then you will feel like a prisoner who is suddenly 
brought out of his dismal cell into the clear sunlight, a 
pardoned man. Think of what it means to stand justified 
before the same God who in the last instance is our only 
creditor and judge, justified in everything, great and small. 
If there is on earth a cause for rejoicing, it must be this ! It 
is indeed a pure, constant, eternal joy to have the forgive- 



200 APRIL TWENTY-FIRST 



ness of sins. This forgiveness is through Jesus. In him it 
is also proclaimed. Apart from him it does not exist. Accept 
Jesus, and the treasure is yours. You are not too poor to 
come to Jesus. Neither are you too good. Paul presents his 
message to the children of Abraham and to "those who feared 
God," that is, the proselytes who had renounced their faith 
in heathen gods and worshiped Jehovah; those also must hear 
the gospel of Jesus in order to be saved. Trust not in your 
own supposed godliness, but inquire whether you as a lost 
sinner have given your heart to Jesus. If you have heard 
the message of the gospel but continue to reject it, know that 
the fate of a despiser awaits you. Appalling shall be the 
doom of them that neglect so great salvation. The Jews did 
not believe that there was any danger in despising the gospel 
of Jesus, but the destruction of Jerusalem showed them the 
truthfulness of the oracles of God. May no one of us fail of 
the grace of God. 

Thou Holy Spirit of truth, bear over the entire earth the 
glad tidings of forgiveness in Jesus and teach my heart to 
listen to Thy message in faith joyfully. Amen. 



April ©tmmtg-ftrat 



Even hereunto were ye called: because Christ also suffered 
for us, leaving us an example, that ye should follow his steps: 
who did no sin, neither was guile found in his mouth: who, when 
he was reviled, reviled not again; when he suffered, he threat- 
ened not; but committed himself to him that judgeth righteously. 
I. Peter 2: 21—23. 

We are called to the marriage supper of the Lamb. We are 
to inherit rich blessings. We are called to be the glorious 
possession of Jesus Christ. This is the substance of the heav- 
enly call that has gone forth to us all. And if any one of us 
lias accepted that call, it is because the inheritance promised 



APRIL TWENTY-FIRST 201 



by the call appealed powerfully to him. But did we fail to 
observe that the heavenly call also contained this clause : 
Ye are called — to suffer? Suffering with Christ is as insep- 
arable from the life of a Christian as is the hope of heaven. 
This ought not to be unknown to us, for Jesus said, "If any 
man will come after me, let him deny himself, and take up 
his cross, and follow me." We are called to suffer, because 
Christ also suffered for us. This "because" suggests the inti- 
mate relation that exists between Jesus and his friends, and 
informs us also of the source from which is to come the 
power to bear suffering joyfully. The cross stands for two 
separate and distinct facts : it symbolizes redemption and for- 
giveness, and it represents suffering in the imitation of 
Christ. The former is, if the expression may be used, the 
obverse of the cross, before which we prostrate ourselves in 
worship and praise; while the latter is its reverse — at least 
this is the case with the natural man — from which we are 
likely to turn aside entirely. But we are called to follow the 
steps of Jesus. Those steps led through pain and tribulation, 
through mockery and derision, through hatred and persecu- 
tion even unto death. As disciples of Jesus it is our glorious 
mission oh earth to image forth the Master, though we be 
abused and reviled for his sake. As a bright object becomes 
clearer when seen against a dark background, so the radiant 
image of him in whose mouth was no guile becomes all the 
more conspicuous when it is manifested in your new life in 
contrast to the darkness and corruption in which you formerly 
walked. If you love Jesus in deed and in truth, you will be 
reproached and reviled for his sake, but the absence of re- 
proach will prove the lukewarmness of your love for him. 
If reproach falls to your lot, then let also the image of 
Jesus appear in your life. And this is the image : when he 
was reviled, he reviled not again, he threatened not, he com- 



202 APKIL TWENTY-SECOND 



mitted himself to him that judgeth righteously, no guile was 
found in his mouth. To persevere in the imitation of Christ 
and patiently to endure scorn and reviling for Christ's sake, 
— this is the greatest honor possible for a Christian. Grant, 
Lord, that this honor may be mine. Amen. 



A;trU ©tmmtg-isFrim& 



Who his own seif bare our sins in his own body on the tree, 
that we, being dead to sins, shouid live unto righteousness: by 
whose stripes ye were healed. I. Pet. 2: 24. 

Peter, who in his ignorance once asked the Master to spare 
himself, here unveils the mystery of the sufferings of Christ; 
and we may be assured that he wrote these words full of 
grateful joy. The sum and substance of the gospel lies in- 
cluded in this. Christ bore our sins upon the tree. Thus 
he bore our sins, not onlv in tender compassion, just as we 
may bear one another's burden in a sympathetic heart, for 
then the apostle could not have said that the Lord Jesus bore 
our sins on the tree. As a member in the body of human- 
ity Jesus certainly had the deepest sympathy for us, and he 
certainly bore our afflictions in his heart every day, but as 
the Lamb of atonement he has also actually borne our guilt 
on the cross. He bore this guilt not only to Gethsemane; 
here it was, rather, that he overcame the temptation to go 
the way of his own will. He bore our sins not only up to Gol- 
gotha, so that he cast off the burden of sin with the wooden 
cross under which he fell exhausted; no, the burden of sin 
was upon him even to the hour of his death on the cross. 
Was my guilt also borne on the tree? Yea, the sins of all, 
without exception, mine also. He bore them himself in his 
body, unaided and alone. Occasionally his friends on earth 
had given him refreshing moments, but the burden of sin they 



AtEIL TWENTY-THIRD 203 



could not help him carry. He bore it himself. Glory be 
unto his name ! His body bore marks showing the burden. 
His hands, his feet, his side, his cheeks, his brow, all testified 
that he bore our sins in his body. That his soul bore it also, is 
proven by his bloody sweat. All ye, who have taken refuge in 
the wounds of Jesus, are healed, for both time and eternity. 
Many were the strangers to whom Peter wrote his letter; 
scattered here and there, thrown into different circumstances, 
and laden with different sins, they were all healed through 
the wounds of Jesus. There is healing for you also. Seek 
there your peace; come as poor and sinful as you are; you 
will in no wise be cast out (John 6: 37). And we who are 
healed, how shall we thank the great Physician? The high- 
est praise we can give is to live for Christ. He died for our 
sins, in order that we should be dead to sin and live unto 
righteousness, not only live righteously in one respect or 
another, but live unto righteousness in all its forms. Oh, that 
I, poor as I am, could bring Thee, my Saviour, such a tribute 
of gratitude ! Grant this, Lord ! Amen. 



April ©to^ntg-tljtri 



Ye were as sheep going astray; but are now returned unto the 
Shepherd and Bishop of your souls. I. Pet. 2: 25. 

A distinct boundary line between then and now was found 
in the lives of those to whom Peter sent this letter. What 
they were now was the direct opposite to what they were 
formerly. The old life was one of utter helplessness and 
danger, the new, one of safety and joy ; and the day when they 
learned to know Jesus marked the boundary between the 
old and the new. They were formerly as sheep going astray. 
The sheep is always lost when straying away from the shep- 
herd and his flock, no matter where it roams. The sheep that 



204 APKIL TWENTY-THIRD 



is grazing in the smiling meadow far away from the shep- 
herd, and the one that is already in the jaws of the wolf, are 
both gone astray. There was a great difference between the 
life of Saul in the zeal of the law and that of Zaccheus in 
unrighteousness and transgression of the law, but they were 
both at one time stray sheep, far from the flock and the 
Shepherd. You who are separated from Jesus are at the 
same time separated from life, righteousness, peace, yea, 
from God himself, for he who has not the Son has not the 
Father. The strayed sheep is in a condition of utter helpless- 
ness, for what avails the power of the sheep against the wild 
beast. Furthermore, you are in a state of the greatest dan- 
ger, for if death overtakes you away from God, then will also 
your eternity be an eternity away from God. The way of sal- 
vation lies in a true conversion, which means a return to 
the Shepherd, Jesus. One may change from an immoral to 
a moral life, turn from sin to virtue, from an obvious world- 
ly life to one of a religious trend, but the only conversion 
acknowledged before God is the conversion to Jesus. You 
may be troubled with doubts of your own conversion, but the 
best assurance will always be the one fact, that you, like a 
helpless lamb, have sought your only safety in the arms of 
the Good Shepherd. You are then in the best of care, for 
Jesus is the Bishop and Guardian of our souls. With never 
failing vigilance he watches over the souls who have entrusted 
themselves to his care. Every day and every moment his eye 
rests upon us. Every departure from truth and every hidden 
defect he sees and reveals to his own. Every threatening dan- 
ger he wards off. No mother watches so tenderly at the bed 
of her child as Jesus watches over the lambs in his fold. 
With him as the Shepherd and Bishop of my soul I am safe. 
Jesus, my Shepherd, hide me in Thy sheltering fold. 
Amen. 



APRIL TWENTY-FOURTH 20 J 



April uJwnty-fturilj 



The elders which are among you I exhort, who am also an 
elder, and a witness of the sufferings of Christ, and also a par- 
taker of the glory that shall be revealed: Feed the flock of God 
which is among you, taking the oversight thereof, not by con- 
straint, but willingly; not for filthy lucre, but of a ready mind. 
I. Pet. 5: 1—2. 

God has a flock. It is called the flock of God, for it be- 
longs to him. In the writings of the old covenant we find 
this flock spoken of in very affectionate terms. The Lord 
God there calls it his flock : "Behold I, even I, will both 
search my sheep, and seek them out." He calls them further 
"the sheep of his hand/' for whom he sacrificed his servants 
the prophets, dear to him as the apple of his eye. In the 
New Testament, Jesus declares that he will give his life for 
his sheep, and that no one shall snatch one single lamb out 
of his hand. In speaking to his sheep he uses the most 
tender and affectionate words: "Fear not, little flock, for it 
is your Father's good pleasure to give you the kingdom" 
(Luke 12: 32). And the testimony of the Saviour is re- 
peated by his apostles, who have many delightful and pleasing 
things to say about the flock. Peter exhorts the elders, or 
spiritual guides of the churches, to feed the flock of God, 
adjuring them by the sufferings of Christ of which he himself 
had been a witness, and the glory which was to be revealed. 
Peter appeals to those things which were most precious and 
sacred in the eyes of an apostle, the sufferings of Christ and 
the glory of Christ; so precious was the flock of God. Oh, 
what a blessed thing to be a member of this flock ! And we 
might add, how blessed also to be deemed worthy to guide 
and guard this flock! Ever since Jesus, at the Sea of Gen- 
nesaret, for the first time impressed upon Simon the duty of 
feeding his lambs, the threefold exhortation had never faded 



206 APRIL TWENTY-FIFTH 



from his memory. Now — about thirty years later — he gives 
to his fellow elders the same exhortation, in exactly the same 
words that he had received it from Jesus. Such a deep and 
lasting impression the words, "Feed my sheep," had made 
upon the mind of Peter. God grant that we also may as 
faithfully keep those words in our memory! For even if we 
be not elders we all have the flock of God about us. You, 
father and mother, have your children; you, brother and 
sister, your brothers and sisters; you, servant, your fellow 
servants ; and we all have our fellow men, especially the feeble, 
the poor, and the abandoned lambs and sheep, to guide to the 
pasture and to the fold. God who has given some lamb to 
our care watches us to see how we fulfil our duty. The re- 
sponsibility is great. But God's grace is also great. Of this 
Peter was conscious when he thus exhorted the elders, not on 
the strength of his apostolic office, but in sincere humility 
as one who was also an elder. He was no longer that former 
Peter who was better than all the rest. We best fulfil the 
command to feed the flock when we realize that we are both 
unworthy and incapable of performing so great a task, but 
for the unmerited grace of God. 

Thou Good Shepherd, may Thy love fill my heart and in- 
spire me with zeal so that I myself with Thy faithful sheep 
may follow in Thy footsteps, and that I also may feed Thy 
flock. Amen. 



April ata^nfg-ftftfj 



Feed the fiock of God which is among you, taking the over- 
sight thereof, not by constraint, but willingly; not for filthy 
lucre, but of a ready mind; neither as being lords over God's 
heritage, but being ensamples to the flock. And when the chief 
Shepherd shall appear, ye shall receive a crown of glory that 
fadeth not away. I. Pet. 5: 2—4. 



APRIL TWENTY-FIFTH 207 



When Jesus ascended into heaven, he entrusted his beloved 
flock into the hands of his subordinates. When he comes back 
from heaven, he shall reclaim it. If a mother must leave her 
beloved child, the most precious of her possessions, into other 
hands, it is certainly her heart's desire that the child receive 
from its new guardians at least a little of that love with which 
she herself loves it. When Peter enjoins upon his fellow 
elders to care for the flock willingly, of a ready mind, and 
to be examples to the same, what is this but an exhortation to 
love the flock with the love of Jesus Christ himself and to 
care for it with the loving-kindness of the Master? He left- 
heaven willingly and went out into the wilderness to bring 
back that which was lost. He sought no other reward than 
love's own joy over that which was found. He left only such 
footprints as lead to the eternal home. But for this reason 
does also the zeal of his wrath burn against every one who 
sets himself up to be lord over God's flock. He shall judge 
as robbers and thieves all those who rule over the flock in- 
stead of serving it in the mind of Christ. Woe unto those 
shepherds ! It will be a terrible day, when the Lord shall 
demand the blood of his lambs out of their hands. Tend the 
flock of God, is the exhortation to all those of us who may 
be in any capacity entrusted with the care of clearly ran- 
somed souls. Tend the flock of God, not by constraint but 
willingly. ISTo outward conditions, not the risk we run 
through carelessness and neglect of duty, not the judgment 
passed on us by men — nothing of this should be the 
propelling power : we are to do it willingly, and as in the 
presence of God. Not for the sake of filthy lucre, but of a 
ready mind; no human advantage should be the sustaining 
and quickening power in the fulfilling of our ministry, but 
only the loving spirit that is born of the love of Christ. Not 
as lords over the flock, but as examples : no carnal authority, 



208 APRIL TWENTY-SIXTH 



but a meek, holy, ministering spirit is demanded of the shep- 
herds of Jesus. Some day we shall meet the searching 
eyes of the Chief Shepherd, when he comes to bring home his 
flock. Well may every upright shepherd feel his heart sink 
within him at the thought of all his faults and shortcomings. 
But our dear Saviour gives us the power to do all that he 
demands of us. Perhaps we may cherish the belief that the 
Bishop of souls is well pleased in those shepherds whose 
hearts beat faster at the very thought of their sacred trust 
of feeding his sheep and lambs. He himself shall on the 
day of his revelation crown every faithful shepherd with a 
crown of imperishable glory. This crown shall be glorious 
according as his love for the flock is deep and fervent. Dear 
brethren, look upward, and in faith you may even now behold 
the crown in the hand of the Chief Shepherd ! 

Lord, may I also win this crown of radiant glory. Amen. 



April ©tu^niy-mxilj 



Now the God of peace, that brought again from the dead our 
Lord Jesus, that great shepherd of the sheep, through the blood 
of the everlasting covenant, make you perfect in every good 
work. Heb. 13: 20. 

An appropriate conclusion of that grand epistle to the He- 
brews ! The reconciliation announced and offered in this 
epistle bears ample testimony to the fact that God is the God 
of peace. In his own being there reigns an eternal peace, a 
blessed harmony, and through the blood of his Son on the 
cross was laid the foundation for the kingdom of peace on 
earth, a kingdom in which the wolf shall dwell with the lamb, 
and in which the earth shall be full of the knowledge of the 
Lord, as the waters cover the sea (Is. 11). Our God is the 
God of peace. With him we will always find quiet and 



APKIL TWENTY-SIXTH 209 



security, however boisterous the world may be. His thoughts 
are those of peace, and not of evil; and his intentions he will 
accomplish. His great eternal thought of peace, that of send- 
ing his only begotten Son to die for our sins, he has realized ; 
moreover he has raised him from the dead. He has brought 
again from the dead him who, through the blood of the ever- 
lasting covenant, is the great shepherd of the sheep. Our 
good shepherd is also the great shepherd. The shepherd boy 
David was good to his sheep and also strong, for he slew both 
the lion and the bear. Our great shepherd crushed the power 
of Satan and hell, and shattered the gates of death through 
his resurrection. He is, indeed, the great shepherd. The 
lamb is a light burden in his strong arms. The rod and the 
staff of the great shepherd should abundantly comfort us 
and drive away all fear, even in the valley of the shadow of 
death. Where is the lamb that he has not been able to pro- 
tect? Where the enemy that he was unable to vanquish? 
Fear not, little flock ! The great shepherd leads the way. 
He is your shepherd, trembling soul, through the blood 
of the everlasting covenant. The new covenant is sealed 
with his blood who gave his life for the sheep, and through 
his blood he is your shepherd. He accomplishes the work of 
a shepherd, not through your faithfulness, your prayers, your 
perseverance, your love, but through the efficacy of the blood 
that was shed. If you grow weary, he is ever untiring; if 
you deem yourself worthy of rejection, he will still shelter 
you in his bosom, for his shepherd's care depends not upon 
your worthiness but upon his own never-failing love. If you 
despise him and flee from his care, he will still seek you; 
because his blood was shed for you. Our God, then, is the 
God of peace, and our Lord Jesus is the great shepherd. 
Trembling heart, be still, and give glory to God for his un- 
speakable grace. Amen. 



210 APRIL TWENTY-SEVENTH 



April ®ttmttg-0mnilj 

Now the God of peace . . . make you perfect in every good 
work to do his will, working in you that which is well pleasing 
in his sight, through Jesus Christ; to whom be glory for ever 
and ever. Amen. Heb. 13: 21. 

It lies in the very nature of the spiritual life that is born 
of God to reveal itself. As God's own personal life has re- 
vealed itself in Jesus Christ, in like manner must this life, 
when it has been received in faith by man, manifest it- 
self in all his works and deeds. Every exercise of the natural 
human life-force must be sanctified, so that it is done in 
faith. Such everyday doings as eating and drinking can be 
done to the honor of God (1 Cor. 10: 31). Therefore do the 
words written above speak of being made perfect in all good 
work. There is no good work for which God does not give 
the required spiritual power; and a work is good for you, if 
it is God's will that you shall do it. There are works about 
which no man might question whether they are good and 
commanded unto us by God, but there are also works, 
especially those which belong to the earthly calling, which 
become good and proper for this or that man, just because 
it is God's will that he shall do them. Infuse therefore the 
life of faith into your everyday business, and consider noth- 
ing so unimportant, that you think you can do it in your own 
strength. Try to realize what an immeasurable blessing there 
lies in being permitted to do the humblest duty, because 
your God wills it; and mark, this simple duty, inasmuch as 
it is done at God's behest, is well pleasing in his sight. Let 
the great aim of being made perfect in every good work 
stand vividly before your heart. But how attain this spirit- 
ual readiness? God makes you perfect, the God of peace, 
who brought again from the dead our Lord Jesus, that great 



APRIL TWENTY-EIGHTH 211 

Shepherd of the sheep, through the blood of the everlasting- 
covenant. We should be much more capable of good works, 
if we had really learned to see the total unfitness for all 
good work that by nature is ours. The power that we lack, 
the God of peace has brought into the world through the 
raising of the great Shepherd from the dead. Through the 
blood of the covenant you have by faith full forgiveness for 
all your natural inability to do good, and through the resur- 
rection of Jesus you have the new power to do the will of 
God. He, not you, shall make you capable. Entrust your- 
self, therefore, with complete, childlike confidence unto him. 
The God of peace and the great S'hepherd are in the Spirit 
united to satisfy your hunger and thirst after righteousness. 
Dear God and Father, make me perfect to do Thy will 
in the joyfulness of faith. Amen. 



April ota^tttg-ngijilj 

Dearly beloved, I beseech you as strangers and pilgrims, ab- 
stain from fleshly lusts, which war against the soul; having your 
conversation honest among the Gentiles: that, whereas they 
cpsak against you as evildoers, they may by your good works, 
which they shall behold, glorify God in the day of visitation. 
I. Pet. 2: 11, 12. 

We are strangers here upon earth. Nothing of all that 
with which we busy ourselves day by day, is ours. We are 
guests at the table that God's bounty has spread for us. And 
when our generous host intimates that the time for departure 
has arrived, we must go. But we are not merely guests, we 
are pilgrims here below. We hasten on constantly, one day's 
journey after another. The starting point of our journey we 
leave further and further behind us; the memories from the 
early part of the journey have faded away, and ever nearer 



212 APRIL TWENTY-EIGHTH 

we approach the final goal of our pilgrimage. This is an 
old tale, yet how many of us realize that we are but strangers 
and pilgrims? How many are there who really show forth 
in their life a guest's fine appreciation of his position? In 
how many do we discern the true pilgrim's longing for home ? 
How many of us treat the things of this world with the pru- 
dence and carefulness which characterize the guest who 
tarries in the house of another? How seldom do we see a 
soul that shows in its life the true disposition of a pilgrim 
inspired with the fear of the Lord? If this disposition is 
begotten of God in our hearts, and kept alive by his Holy 
Spirit, it manifests itself, in the first place, in abstaining 
from fleshly lusts, which war against the soul. We are desir- 
ous of keeping our inner man pure and undefiled, ready to 
meet him who will bring us home to the parental abode where 
we will dwell in safety forever. The fleshly lusts, such as 
pride, sensuality, avarice, or whatever be their name, war 
against the soul to take it captive and enslave it. It is for 
us to preserve its liberty; the least unfaithfulness or neglect 
on our part is treason against our King, and proves that we 
no longer consider ourselves strangers and pilgrims, but that 
our mind is entangled in things that perish. We should 
further zealously strive to honor our Saviour through an 
honest conversation. When strangers journey through our 
land we form an opinion of the nation to which they belong 
from their character and behavior. The importance of a 
seemly behavior on the part of God's children cannot be 
overestimated, since the effect of their conduct reaches far 
into the future. Y/hen the day of God's dispensation arrives 
and his Holy Spirit shall visit the nations, then the soil will 
be found well prepared or hard to cultivate, according to the 
seemly or unseemly behavior of God's children. You are not 
aware what effect your behavior has upon your own rhildren 



APRIL TWENTY-NINTH 213 



or those nearest you. Eternity shall reveal it. But we beseech 
you, dearly beloved, as strangers and pilgrims, faithfully to 
sow the good seed of an honest conversation. 

Teach me Thy way, Lord; I will walk in Thy truth. 
Amen. 



April Stotttig-nmtlj 



Submit yourselves to every ordinance of man for the Lord's 
sake: whether it be to the king, as supreme; or unto governors, 
as unto them that are sent by him for the punishment of evil- 
doers, and for the praise of them that do well. For so is the 
will of God, that with well doing ye may put to silence the 
ignorance of foolish men: as free and not using your liberty for 
a cloke of maliciousness, but as the servants of God. Honour 
all men. Love the brotherhood. Fear God. Honour the king. 
Servants, be subject to your masters with all fear; not only to 
the good and gentle, but also to the froward. For this is thank- 
worthy, if a man for conscience toward God endure grief, suf- 
fering wrongfully. For what glory is it, if, when ye be buffeted 
for your faults, ye shall take it patiently? but if, when ye do 
well, and suffer for it, ye take it patiently, this is acceptable with 
God. I. Pet. 2: 13—20. 

This Biblical admonition is quite contrary to the spirit of 
modern times and will no doubt appear to many as peculiar 
and antiquated. God's children are admonished to submit 
themselves to every ordinance of man, while it is exactly this 
submission which to the revolutionary spirit of our day seems 
to be the chief obstacle to progress. The sacred bonds be- 
tween superiors and inferiors, between emplo} r ers and servants, 
are made more fast and secure by the words of our text, while 
the same bonds are loosened and dissolved by the anti- Chris- 
tian agitators of our own times. Honor every one according 
to his position, love the brethren, honor the king, fear God, — 
such is the admonition of the Scripture ; equality in all things, 

Daily Meditations. 15. 



214 APRIL TWENTY-NINTH 



hatred toward the Christians, blasphemy against God, — this 
is the watchword of modern times. We affirm that in this 
matter the word of God is plainly on the one side, the power 
of Antichrist on the other. The battle is waged chiefly about 
the fourth commandment. Are we to continue in the belief 
that the word of God enjoins upon us respect for authority or 
are we to believe that our superiors may be criticised and 
condemned with impunity ? Is that good old relation between 
master and servant to continue or is the servant now to think 
of his master as an oppressor ? Is there always to be a differ- 
ence between men so far as their rank and station in life are 
concerned or may we believe that this will be obliterated and 
that perfect equality will take its place? No one who wants 
to see can fail to note that even God's people have been strong- 
ly influenced by the spirit of dissolution, defiance, dissatisfac- 
tion, and licentiousness, which is characteristic of our day. 
Surely there has been a great improvement in political govern- 
ment since the time of the apostles. We enjoy liberty of con- 
science, and Christian life is free to develop itself without 
interference on the part of the authorities of the state. And 
yet there is so little of true Christian submissiveness to the 
ordinances of man. The same is true of the relation between 
inferiors and superiors in the various walks of life. The free- 
dom against which the apostle Peter so solemnly raises his 
voice in warning is the freedom which is the equivalent of 
license and carnal indulgence; and yet even those who call 
themselves God's people sometimes mistake this freedom or 
license for the true liberty which consists in the entire re- 
liance of God's servants upon the word of their Master. 
It is quite natural that the children of God should be influ- 
enced by the spirit of those surrounding them. But, my be- 
loved, use not your liberty for a cloak of maliciousness. It 
is acceptable with God to bow in submission before perverse 



APRIL THIRTIETH 215 



officials rather than to rise up against them. It is acceptable 
with God if a man for conscience' sake endure grief wrong- 
fully. "If, when ye do well, and suffer for it, ye take it 
patiently, this is acceptable with God." 

Father in heaven, lead Thy flock aright through the dan- 
gers of this present life. Amen. 

April atytriietJj 

There remaineth therefore a rest to the people of God. For 
he that is entered into his rest, he also hath ceased from his 
own works, as God did from his. Heb. 4: 9, 10. 

The world knows no other rest at the journey's end than 
the rest of the grave, and this rest it holds out as the common 
lot of every one without distinction. The rest, however, 
which the world promises after death must be poor indeed; 
for it never had any rest to offer the living. The world's 
happiness is so empty because it can never be enjoyed with 
the inner peace of the soul, and is seldom free from outward 
disturbing influences. Worldly joy satisfies the soul only in 
the degree in which the longing of the heart for rest can be 
silenced. On the contrary, the first gift which the Lord Jesus 
bestows upon sinners is rest, that rest which alone can come 
through the assurance of the forgiveness of sins and faith in 
a gracious and mighty Saviour. All the weary and heavy 
laden who have turned to Jesus know this well. And in the 
continued walk with Jesus they enjoy this rest in addition to 
all his other gifts. In prayer, at the communion table, in 
listening to his word, in his holy presence there is rest. And 
when the journey is ended there remaineth a rest to the people 
of God. There have been so many interruptions in the 
rest here below, we have so rarely enjoyed it, and it has 
been so often disturbed by fears and troubles from within 
and without, that the gospel promise of an eternal sabbath 



216 APRIL THIRTIETH 



rest is indescribably precious to the worn and weary friends 
of Jesus. Abraham died full of years, even so Jacob, David, 
«nd Job. The aged Simeon longed for rest; Paul desired to 
depart. None of God's children have here so enjoyed the 
happiness of being the objects of God's grace that they did 
not, first of all, in hope and expectation look forward to the 
sabbath rest beyond. I know that at home with the Lord 
there is life, activity, joy, but oh, how blessed that there is 
also rest! You and I, dear brother, shall there find rest. 
Sabbath rest. Quiet, solemn hours in contemplating the 
grandeur and beauty of God's creation have reminded you 
of it; hours of a wonderful inner peace, quickly passing, have 
given you a foretaste of it; the temporal sabbath after the 
labors of a week of toil has been a type of that rest; and yet 
with the eye of faith and hope you see rather than know what 
it is. Let it suffice that Jesus has prepared that rest. He has 
gone before to prepare a home for us in the many mansions 
of the Father's house. His self-denial in depriving himself 
of that eternal sabbath rest, his toil and labor for my sins 
has brought me rest. The work of salvation completed, he 
entered into his rest, just as God rested after accomplishing 
the work of creation. Now, at the end of my life's journey, 
I know that though I have deserved eternal death, I shall 
find a sabbath rest. It is a gift of God, without merit of my 
own. It is part of our life with him. Whosoever has Jesus 
has rest. 

Lord, lead me by the hand every day while here, and 
guide me through death and the grave into Thy perfect sab- 
bath rest. Amen. 



MAY FIRST 217 



Haij Jtrat 



Let us labour therefore to enter into that rest, lest any man fall 
after the same example of unbelief. For the word of God is 
quick, and powerful, and sharper than any twoedged sword, 
piercing even to the dividing asunder of soul and spirit, and of 
the joints and marrow, and is a discerner of the thoughts and 
intents of the heart. Neither is there any creature that is not 
manifest in his sight: but all things are naked and opened unto 
the eyes of him with whom we have to do. Heb. 4: 11 — 13. 

"No one will reach the heavenly goal who does not rim 
well his course. Many are the hindrances placed before your 
feet; arouse yourself therefore, my soul, for Satan begrudges 
you the grace of God." These are the words of an old song, 
and they are true. If you have tasted the good word of God 
and the powers of the world to come (Heb. 6:5), but fail 
to make diligent use of the grace which God gives you; and 
if you do not endeavor to the utmost to overcome the obsta- 
cles in your pathway, you will in the end come short of en- 
tering into the rest which remains to the people of God. 
We all become examples of belief or examples of unbelief to 
those who witness our daily walk and conversation and take 
note of the trend of our life. The word of God is quick — 
this means that it is a living force which has the power to 
realize its purpose. The word of God is also powerful, it is 
able to overcome all hindrances. All promises contained in 
the word will be fulfilled for him who believes; and every 
threat and warning against those who reject God's grace will 
inevitably be carried out. Like a two-edged sword the word 
of God pierces even to the dividing asunder of soul and spirit 
and of the joints and marrow; that is, it searches out the 
innermost depths of our spiritual life. This piercing word 
passes judgment not only upon our outward deeds but also 
upon the thoughts and desires of the heart. It exposes the 



218 MAY SECOND 



innermost secrets of our being, so that we ourselves become 
aware that the God of holiness has his penetrating eyes fixed 
upon us. All things are naked and opened unto the eyes of 
him before whom we are to render our final account. If 
you deny the word the right to pierce and search out your 
whole being; if you exclude the word from a single corner 
of your heart; if you do not wish the word to sit in judg- 
ment upon your thoughts and purposes, or if you do not bow 
in submission to its judgment, you are false and no longer 
walk uprightly before God. Then too the course of your 
life is no longer directed towards the rest which remaineth 
to the people of God. my brethren, let us open our 
hearts to the word of God and joyfully submit to its judg- 
ments upon us, that we may not fail to enter into that rest. 
And as we march up to the city of God we must yield our- 
selves wholly to the word and abide faithfully with him who 
is the captain of our salvation. Whoever by the grace of 
God earnestly desires to open his heart to the word, despite 
all his shortcomings, no doubt already labors to enter into 
that rest in accordance with the exhortation of our text. 
May the Lord help us to labor faithfully and persistently that 
we may not come short of the rest which he has promised to 
his people. 

God, hear the prayers of Thy children for Jesus' sake. 
Amen. 



Hag Bttrntb 



Seeing then that we have a great high priest, that is passed 
into the heavens, Jesus the Son of God, let us hold fast our pro- 
fession. For we have not an high priest which cannot be 
touched with the feeling of our infirmities; but was in all points 
tempted like as we are, yet without sin. Let us therefore come 
boldly unto the throne of grace, that we may obtain mercy, and 
find grace to help in time of need. Heb. 4: 14 — 16. 



MAY SECOND 219 



We are naturally inclined to overestimate our possessions, 
whether they be many or few. But we should never forget 
that most precious of all is our great high priest. You may 
enjoy a good reputation, you may be very successful in your 
worldly affairs, and you may be very hopeful as to your 
future; but all this is not to be compared with the gift of the 
great high priest, whom you have received from God. Your 
sins are many and great, you may be in great distress, you 
may have gone far in unbelief; but all this is nothing as 
compared to the privilege of having a great high priest; 
accordingly, when we make an inventory of that which we 
possess, we should always consider our great high priest as 
our most precious treasure. If we do this, we shall not easily 
be cast down in spirit because of trials which beset us ; neither 
shall we allow our hearts to cleave to the treasures of this 
world. All those things which we are accustomed to call ours 
are fleeting, — to-day we have them, to-morrow they are gone, 
but Jesus gave himself to us with all the fulness of his 
grace for time and for eternity. No one can take him from 
us and he has promised that he will never forsake, never aban- 
don his own. that I could adequately set forth the happi- 
ness of having a high priest ! This means that a sacrifice has 
been found, so holy and so valuable that it can atone for the 
sins of the world and that its voice in supplication in my 
behalf and in your behalf is heard at the throne of the 
Father. Our high priest is great; he has conquered death 
through his obedience; he has passed into the heavens; and 
as the Son of God and the Son of Man he has taken his seat 
upon the right hand of the majesty of God. But, since dur- 
ing his life on earth he was tempted in all points like as we 
are, he can still be touched with the feeling of our infirmities. 
No one appreciates your wretchedness so well as Jesus, and 
no one sympathizes with you in your weakness so warmly 



220 MAY THIRD 



and sincerely as he. This high priest has established his 
throne of grace in our midst; we have free access to him; 
and he deals with sinners in love and mercy, so that we may 
be assured of rinding help in time of need. Let us therefore 
hold fast our profession that we have a great high priest; 
let us not permit any one to deprive us of this treasure; and 
let us not because of our sins and weaknesses fail to come to 
him for help in time of need. 

Lord Jesus, give me grace always to believe and confess be- 
fore men that Thou art my great high priest. Amen. 



Mtxy titytrfc 



Blessed be the God and Father of our Lord Jesus Christ, which 
according to his abundant mercy hath begotten us again unto a 
lively hope by the resurrection of Jesus Christ from the dead, 
to an inheritance incorruptible, and undefiled, and that fadeth 
not away, reserved in heaven for you, who are kept by the power 
of God through faith unto salvation ready to be revealed in the 
last time. I. Peter 1: 3—5. 

When with the eye of faith we see what Peter beheld at the 
moment he penned the first lines of his letter, our heart is 
ready to exclaim, Blessed be God! He saw in faith the 
heavenly inheritance. Incorruptible, undefiled, unfading, it 
shone forth out of the dimness of eternity. It is incorruptible 
and will last forever, thus unlike all that here on earth dazzles 
and charms the carnal mind. It belongs to the heavenly 
world and is throughout of the same nature as God himself. 
It is, further, undefiled. Not a stain of sin, not a shadow of 
sorrow, no gloom of unbelief, no darkness of suffering mars 
its splendor. It is pure and clear, like the mercy of God. 
Finally, it is changeless and unfading. Throughout eternity 
it will never change. The same joy that falls to the lot of 



MAY THIRD 221 



the Lord's redeemed in the early morning hours of their ex- 
istence in heaven shall be theirs even after thousands upon 
thousands of the aeons of eternity have passed. The inherit- 
ance is safely kept. Far beyond the reach of Satan, far high- 
er than his arm is able to attain, it is reserved in heaven. We 
are often tempted to wish that we might enjoy this inheritance 
while still here upon earth. But this is an unwise desire; 
for we are not qualified to enjoy it while our souls sojourn in 
corruptible bodies. Only by being reserved in heaven, can it 
be kept undefiled. Blessed be God : the gift of the inheritance 
is founded upon the abundant mercy of our Lord Jesus 
Christ. This is the firm support and eternal foundation of 
our faith. But only those who are heirs by birth may enter 
into possession of this inheritance. Although a gift of God, 
prompted by his abundant mercy, the inheritance comes to 
us by reason of our birth. We have the child's right of in- 
heritance, we are the nearest in succession and the only 
heirs. Blessed be God, who has begotten us again ! Thou 
Holy Spirit, search Thou our hearts that our confession may 
be in accordance with the truth ! The hope of the heirs is a 
"lively hope," for it is built on the resurrection of Jesus 
Christ from the dead. If we are made alive with Jesus, then 
we are also to be joint heirs with him. Whom he justified, 
them he also glorified (Eom. 8: 30). Finally, the heirs here 
below are quite as safe in God's keeping as is the inheritance 
above. The power of God preserves the inheritance, and by 
the power of God we, the heirs, are kept through faith unto 
salvation. Perhaps we imagine that it is easier for God to 
keep the inheritance than it is to keep the heirs. But if God's 
power be not resisted, and if we trustingly commend ourselves 
to his power, no one shall pluck us out of the hand of God. 
Blessed be the God and Father of our Lord Jesus Christ! 
Amen. 



222 MAY FOURTH 



May Jfaurtfj 



Wherein ye greatly rejoice, though now for a season, if need 
be, ye are in heaviness through manifold temptations: that the 
trial of your faith, being much more precious than of gold that 
perisheth, though it be tried with fire, might be found unto praise 
and honour and glory at the appearing of Jesus Christ: whom 
having not seen, ye love; in whom, though now ye see him not, 
yet believing, ye rejoice with joy unspeakable and full of glory. 
I. Peter 1: 6—8. 

Have you noticed how frequently the Word of God refers 
to eternal glory and temporal suffering in the same connec- 
tion? When it speaks of the bitterness of suffering, it also 
points forward to eternal consolation; and when it makes 
mention of our heavenly home, it also impresses upon us the 
necessity of submission to suffering as a preparation for that 
home. So also in the text before us. The inheritance is in- 
corruptible, and undefiled, and fadeth not away, but he who 
would attain to it must pass through suffering. One of the 
ordinances which the Lord gave to Moses was this: Every 
thing that may abide the fire, ye shall make it go through 
the fire (Num. 31: 23). This principle of the Levitical 
purification applies also to the purifying of the spirit. Of 
the things that may abide the fire, faith is one. Genuine 
faith always passes through the fire unscathed. In this it 
resembles gold, which is treated with fire to be made wholly 
pure. The fire to which faith is exposed assumes various 
forms, — sometimes it is anguish of the soul, deep humilia- 
tion, torturing temptations, or assaults of the devil; some- 
times it is sorrows that come upon us from without, loss of 
the confidence reposed in us by our fellow men, their failure 
to help us in time of need, or straits and reverses of all 
kinds. But praise be to God that we are subjected to those 



MAY FOURTH 223 



trials by fire only for a season and if need be. These two 
limitations are imposed upon each and every trial by fire 
which the Christian mnst undergo. But every such trial 
will be found, at the appearing of Jesus Christ, to be 
unto praise and honor and glory. Such will be the glori- 
ous outcome, however much the Christian may have suffered 
under his trial by fire. Eemember this, dear friend and fol- 
lower of Jesus, when you suffer. That which may abide 
water must go through water, but the Lord is near at hand 
to preserve you from the violence of the flood ; and that which 
may abide the fire must pass through fire, and will then be 
all the more precious, since the trial by fire is the most severe 
arid thorough. We cannot at all times walk in the midst 
of the fiery furnace and behold the Son of God at our side 
(Dan. 3) ; but nevertheless he is always with us, and nothing 
is consumed except the bonds with which we had been bound. 
Generally the trial by fire shuts out the Lord from our sight, 
and we must believe in him whom we do not see, and we must 
love him although we cannot see him. But if the joy of 
faith overcomes all obstacles, then indeed we shall rejoice 
with joy unspeakable in the midst of our tribulations. There 
shall come a time when the faithful people of God shall re- 
joice with joy unspeakable and full of glory, apart from all 
tribulations. If we have been able to believe without seeing, 
how our faith shall increase when we see him face to face! 
If we have been able to love without seeing, how vastly great- 
er shall be our love when we shall see him as he is ! If we 
have been able to rejoice in our suffering, shall we not sing 
songs of jubilee when at the appearing of Jesus Christ all 
our tribulations vanish like the mists of night before the 
rising sun! 

Dear Lord, Thine be all the praise. Amen. 



224 MAY FIFTH 



Mag JTtfUj 



Every good gift and every perfect gift is from above, and 
cometh down from the Father of lights, with whom is no 
variableness, neither shadow of turning. James 1: 17. 

Yonder on high dwelleth the Father of lights. He hath made 
the seven stars and Orion, and turneth the shadow of death 
into the morning, and maketh the day dark with night (Amos 
5:8); but he himself knows of no variableness, neither 
shadow of turning. Lord my God, Thou art very great; 
Thou art clothed with honor and majesty, who cover est Thy- 
self with light as with a garment. God's goodness is without 
limit or variableness, even though I fail so to appreciate it 
in all the varied experiences of my life. Every good gift is 
from above, and all that comes from above is good. He 
watereth the hills from his chambers; the earth is satisfied 
with the fruit of his works. He causeth the grass to grow 
for the cattle, and herb for the service of man. Lord, how 
manifold are Thy works ! The earth is full of Thy riches. 
So is this great and wide sea, wherein are things creeping in- 
numerable, both small and great beasts. These wait all upon 
Thee, that Thou mayest give them their meat in due season. 
That Thou givest them they gather: Thou openest Thine 
hand, they are filled with good (Ps. 104). Thine hands have 
made me and fashioned me together round about. Thou hast 
clothed me with skin and flesh, and hast fenced me with bones 
and sinews. Thou hast granted me life and favor, and Thy 
visitation hath preserved my spirit (Job. 10: 8 — 12). All 
that we have is a gift from God. The Lord pours down upon 
us continued blessings. We live in constant dependence upon 
him, but never yet did the good gifts from above fail us. 
Lord, what is man, that Thou art mindful of him? and the 
son of man, that Thou visitest him ? But of all God's good 



MAY SIXTH 225 



gifts his only begotten Son is the all-surpassing, perfect gift. 
The smaller gifts may vary, and are unequally distributed, 
but this, the greatest of all gifts, is the same to all. God gave 
to the world his Son for a Saviour. In this his unspeakable 
gift he included a perfect love, a perfect remission of sins, a 
perfect life, a perfect security, a perfect salvation. He that 
spared not his own S'on, but delivered him up for us all, how 
shall he not with him also freely give us all things? How 
ought all God's goodness to affect us? An ox knoweth his 
owner, and the ass his master's crib. The very brutes know 
and feel affection for the hand that feeds them, and look and 
listen in the direction whence come the things necessary for 
their sustenance. Is it too much to expect that the attention 
and desires of our hearts be directed to that which is above, 
whence every good and every perfect gift cometh ? 

Dear heavenly Father, even this day I have received from 
Thy hand many good gifts. Incline my heart to Thee in 
humble acknowledgment of Thy mercies, and let it ascend to 
Thee in grateful adoration. Amen. 



S J 



Hag £>txtlj 



Of his own will begat he us with the word of truth, that we 
should be a kind of firstfruits of his creatures. Wherefore, my 
beloved brethren, let every man be swift to hear, slow to speak, 
slow to wrath: for the wrath of man worketh not the righteous- 
ness of God. Wherefore lay apart all filthiness and superfluity 
of naughtiness, and receive with meekness the engrafted word, 
which is able to save your souls. James 1: 18 — 21. 

The whole world has been corrupted through sin. It can be 
received into the new kingdom to be established at the ap- 
pearing of Jesus Christ only on condition that it be wholly 
reconstructed or re-created. This process of re-creation has 
already taken place with those who have been born again in 



226 MAY SIXTH 



accordance with the will of God. These therefore are the first- 
fruits of that creation of which he says, Behold, I shall make 
all things new. The wonderful creative power which brings 
about the new birth is the word of truth. If we have ex- 
perienced the power of this regenerating word in our hearts, 
we can appreciate the exhortation of the apostle to receive 
this word and to abide in it. The word which was implanted 
in our hearts at the new birth is the word which alone can 
save our souls ; or, in other words, it is this word alone which 
can carry forward to a successful end the work of salvation 
already begun within us. The word of truth not only reveals 
what the apostle strikingly calls the "superfluity of naughti- 
ness," but drives it out. In the new birth we received life, 
and the aspiration of our heart was turned in a new direction ; 
but the superfluity of naughtiness was not thereby once and 
forever destroyed. In order to overcome the wickedness and 
evil in our hearts, we must daily receive with meekness the 
engrafted word. With meekness — for we need especially 
to be meek and patient when the Holy Spirit is carrying on 
his work of sanctification in our hearts. This work proceeds 
slowly, but if you would hasten it you must be swift to hear. 
Make good use of every opportunity for quiet study and con- 
temptation of the Word of God. That is what the apostle 
means when he says that a meek and quiet spirit is in the 
sight of God very precious (1 Peter 3:4). On the other 
hand our text exhorts us to be slow to speak. Many persons 
are extremely desirous of speaking but seem to have no need 
of hearing. These have not received with meekness the en- 
grafted word. Solomon says, Seest thou a man that is 
hasty in his words ? there is more hope of a fool than of him 
(Prov. 29: 20). And again he says, In the multitude of 
words there wanteth not sin: but he that refraineth his lips 
is wise (Prov. 10: 19). The word of truth is lost through 



MAY SEVENTH 227 



a multitude of idle words. He who cannot refrain his lips 
from vain words cannot withhold himself from anger. 
Wherefore, my beloved brethren, let every man be swift to 
hear, slow to speak, slow to wrath : for the wrath of man work- 
eth not the righteousness of God. 

Lord, open Thou my ear that as a faithful disciple I may 
hear Thy word day by day ; sanctify Thou my lips that I may 
speak as it becomes a disciple of Thine. Amen. 



JHag g>£tinttij 



For every high priest taken from among men is ordained for 
men in things pertaining to God, that he may offer both gifts and 
sacrifices for sins: who can have compassion on the ignorant, 
and on them that are out of the way; for that he himself also is 
compassed with infirmity. And by reason hereof he ought, as 
for the people, so also for himself, to offer for sins. Heb. 5: 
1—3. 

The greater part of the epistle to the Hebrews aims to 
show the difference in the priesthood of Jesus and that of 
the Old Testament high priests, but in anticipation of this 
the similarity of Jesus and the high priest of the old 
covenant time is brought out in two respects. In the first 
place they are alike in this, that they both could have 
compassion on the ignorant and them that are "out of 
the way," that is, the erring. The high priest, who must be 
a descendant of Aaron, was taken from among men and 
ordained for men in things compassed with infirmity and 
must offer sacrifices for his own sins, but by reason of this he 
was placed in a position where he could bear gently with the 
ignorant and erring. Christ is more. He is taken from 
among men, a lamb out of the great flock of sheep, innocent 
and undented, but still a lamb, one of our number. He was 
also ordained for men. He became high priest on my account. 



228 MAY SEVENTH 



I being a man, Christ is also ordained a high priest for me. 
Every pain that pierced him ; every burden that lay heavily 
upon him, every stripe wherewith he was scourged, all was 
for me. He took upon himself to be my representative be- 
fore God. How my sin was to be atoned for, how I was to 
be made to love him, believe in him, and abide in him, — all 
this he took upon himself. And in order to accomplish this 
he, who was infinitely strong, suffered himself to become com- 
passed with infirmity. the depth of God's mercy to give his 
only Son into suffering and humiliation in order that he 
might have compassion on the ignorant and erring ! what 
objects of God's compassion and care are the ignorant and er- 
ring ! If you are one of these, you need not for that reason 
look upon yourself as accursed of God, for it was for those 
that Jesus passed through the school of suffering here upon 
earth. The woman of Samaria was ignorant and erring, but 
it was meat to Jesus to seek her and patiently offer her the 
water of life. Peter was one of those "out of the way/' but 
his high priest, who through his suffering had learned to have 
compassion on the erring, prayed for him, kept his eyes on 
him in the hour of his trial and fall, sent him a special greet- 
ing after his resurrection, and with heart athirst for his sal- 
vation yearned for his love. This high priest is now also 
yours, however ignorant and erring you may be. You need 
have no fear of him. You have no cause to avoid him. He 
understands sinners and is their constant friend. 

Lord Jesus, my soul has found rest in Thee; be Thou 
now and forever mine. Amen. 



MAY EIGHTH 229 



And no man taketh this honour unto himself, but he that is 
called of God, as was Aaron. So also Christ glorified not him- 
self to be made an high priest; but he that said unto him, Thou 
art my Son, to day have I begotten thee. As he saith also in 
another place, Thou art a priest for ever after the order of 
Melchisedec. Heb. 5: 4—6. 

In the verses which immediately precede our text it is 
shown that Christ as a high priest resembled the high priest 
of the Old Testament dispensation in that he could sympa- 
thize with the ignorant and erring. The text before us pre- 
sents another point of resemblance : Christ did not usurp the 
high priestly office; he was called by God, just as Aaron was 
called by God. The office of high priest was the most honor- 
able position to which an Israelite could aspire. Still no one 
could attain to this office by his own efforts or will; it was 
always to be occupied by one of the descendants of Aaron. 
To be sure, Korah, Dathan, and Abiram attempted to put 
themselves on an equality with Aaron, but they suffered death 
as a punishment for their presumption. When the Saviour be- 
came our high priest, he looked upon it as a service redound- 
ing to his glory. This thought should always be very precious 
to us. Our Lord Jesus held his office as high priest in such 
esteem that he would receive it in no other way than as a 
gift from his Father. And still as the only begotten Son of 
God he was on an equality with the Father in majesty and 
glory before he came to us. What glory did this poor world of 
ours have to offer to the King of heaven ? He became a Man 
of Sorrows, despised and rejected of men; he had not where 
to lay his head. But to bear our transgressions, to take upon 
himself our iniquities, and to shed his blood as a propitiation 
for our sins, — this was the glory for which he yearned as 

Daily Meditations. 16. 



230 MAY NINTH 



from eternity he sat upon his heavenly throne at the right 
hand of the Father. To bear sinners on the arms of prayer 
before the Father, to be their advocate, and to shield them 
within the folds of his mantle of righteousness against sin 
and condemnation, — this is the glory of Jesus as our high 
priest. Think of this when your conscience condemns you. 
Eemember that if Jesus considered it a service redounding 
to his glory to redeem you and make you his own, you should 
not refuse to come to him because of your sins; you should 
rather with gladness give yourself to him at once and forever. 
The high priest of the Old Testament dispensation was in his 
greatest glory on the Day of Atonement, when he was clad in 
his official dress and bore upon his heart the breastplate of 
judgment (Exod. 28: 29). And so if Jesus appears most lova- 
ble to you when you see him as the suffering Redeemer, giving 
up his life that you might live, and inviting you to come to 
him, then you have assuredly seen him as he would have you 
see him. Blessed is he who has seen this sight, — Jesus in his 
greatest glory, as the Saviour of the world, and blessed be the 
Son of God, who considered it his glory to become our great 
high priest. Amen. 



JWag Nuttlj 



Who in the days of his flesh, when he had offered up prayers 
and supplications with strong crying and tears unto him that 
was able to save him from death, and was heard in that he 
feared; though he were a Son, yet learned he obedience by the 
things which he suffered; and being made perfect, he became 
the author of eternal salvation unto all them that obey him; 
called of God an high priest after the order of Melchisedec. 
Heb. 5: 7—10. 

Far from .considering his office as high priest as one of 
glory and honor easily gained, the Lord Jesus allowed him- 



MAY NINTH 231 



self to be prepared for this office in the school of suffering 
during the days of his flesh. In that school he was to learn 
obedience. As the Son of God he knew obedience even at the 
time of his incarnation, for it was in obedience to the will 
of his Father that he was made flesh and dwelt among us. 
But as the S'on of Man his obedience must be tested in all 
those situations in which we had failed to stand the test. So 
it came to pass, wonderful though it be, that the Son of God 
learned obedience. And this obedience he learned in the 
school of suffering. The days of his flesh which he passed 
in this school wrung from him strong crying and tears. 
His Father heard his cries and counted all his tears. In 
solitude by night upon the mountains, quite probably, his 
strong crying rose to heaven, and his couch, like that of David 
of old, was wet with tears. In Gethsemane and upon the 
cross in the presence of men, he did not repress his crying 
and his tears. To him in his suffering there could be no 
solace, as there is to us, in the thought of God's mercy. It 
was only by perfect obedience that he could hope for an an- 
swer to his prayers. If he failed in yielding perfect obedi- 
ence, he must utterly perish. But the Lamb was without 
spot or blemish and therefore death is swallowed up in vic- 
tory (1 Cor. 15: 54). Jesus was perfect in the school of 
suffering in which we must continue as dull pupils day after 
day and year after year. Because he was obedient unto death, 
even the death of the cross, God has exalted him and has 
given him a name which is above every name. How im- 
penetrable to human thought is the mystery that the S'on 
of God must go this way to glory ! But it shall ever be my 
comfort that he became the author of eternal salvation unto 
all them that obey him. There is one ground, and only one, 
upon which I can base my hope of salvation, and that is 
Jesus Christ. Within my own heart and in my daily walk 



232 MAY TENTH 



and conversation I see many, many reasons why I should be 
condemned. But the one ground for my salvation outweighs 
them all. He who was obedient in all things in my stead 
now bids me show my obedience to him by believing in him. 
This will I do, dear Lord Jesus; and do Thou perfect me in 
this faith in Thee. Do Thou also touch my heart and lips 
and teach them daily to sing praise to Thee because Thou 
wast obedient unto death, even the death of the cross. Amen. 



May Gfentlj 



And hereby we know that we are of the truth, and shall assure 
our hearts before him. For if our heart condemn us, God is 
greater than our heart, and knoweth all things. Beloved, if our 
heart condemn us not, then have we confidence toward God. 
And whatsover we ask, we receive of him, because we keep his 
commandments, and do those things that are pleasing In his 
sight. I. John 3: 19—22. 

We notice here, in the first place, that the heart may con- 
demn those who are of the truth. Even if our love is gen- 
uine, in deed and in truth, we are nevertheless subject to the 
accusation and condemnation of our hearts. We might indeed 
think : If I were a true Christian, and if my life were a life 
in love and in truth, my heart would not condemn me. Not 
so; we cannot prevent our heart from condemning us, but 
we may assure our heart before God, — and this is truly a 
gracious privilege. Yet even this we will not be able to do, 
unless we are of the truth. If our fundamental position is 
false, the heart will never be assured, though possibly we may 
be able to silence and harden it. The Spirit will tell us 
whether our love is true or false. The love of a Christian 
may be feeble, but if he be able to confess as did Peter, Lord, 
Thou knowest that I love Thee, then he is still in a position 



MAY TENTH 233 



to assure his heart. And how is this to be brought about? 
Just as John here tells us : appeal from the judgment-bar of 
your heart, where you stand rightfully condemned, to the 
higher judgment of God, who tempers judgment with mercy. 
If we but judge ourselves, we shall not be judged. The high- 
est judicial authority belongs to God, and he acquits all con- 
demned hearts that flee to him for mercy. No matter what 
the offense may be of which our heart accuses us, the verdict 
will be the same. Glory be to God ! An assured heart — what 
bliss ! During a raging storm a ship carrying a cargo of oil 
was saved from destruction at the very last moment by one 
of the sailors, who opened the barrels of oil and poured their 
contents into the sea. As a result the waves about the ship 
were calmed. The Holy Spirit must produce out of the store- 
house of God the precious ointment of the forgiveness of sins 
and pour its contents into our hearts. Only thus can we re- 
ceive a calm and assured heart. From the privilege of a 
tranquil heart we should proceed to the bliss of a confident 
heart. The forgiveness of sins gives us a certain degree of 
confidence, but this confidence is strengthened by our con- 
sciousness of keeping God's commandments and doing those 
things that are pleasing in his sight. Especially does this 
consciousness make us confident when we approach God in 
prayer, so that we know that whatsoever we ask, we shall re- 
ceive of him. But if our confidence is shaken, and our heart 
renews its accusations, our only recourse is to assure our heart 
again before him. Thus God succors his own. As long as 
they are willing to abide in the truth, they shall also abide in 
God's grace. Dear Father, my heart is cast down and dis- 
quieted within me; grant unto me Thy peace, and give me 
true faith, trust, and confidence in Thee. Amen. 



234 MAY ELEVENTH 



fMag lElmnilj 



That which was from the beginning, which we have heard, 
which we have seen with our eyes, which we have looked upon, 
and our hands have handled, of the Word of life; (for the life 
was manifested, and we have seen it, and bear witness, and 
shew unto you that eternal life, which was with the Father, and 
was manifested unto us;) that which we have seen and heard 
declare we unto you, that ye also may have fellowship with us: 
and truly our fellowship is with the Father, and with his Son 
Jesus Christ. And these things write we unto you, that your 
joy may be full. I. John 1: 1 — i. 

Without any preliminaries the apostle John introduces the 
readers of his epistle to the very essence of the Christian faith, 
the question of fellowship with God and his Son. That truth 
which he himself experienced more fully with every passing 
day, he naturally wished to communicate to others. The 
Gospel of John also begins with the announcement of eternal 
life through Christ. It is remarkable how frequently the 
word "life" occurs in John's writings. His heart leaps with 
joy at the thought that he is permitted to bring the message 
of eternal life to others. These things we write unto you, he 
says, that your joy may be full. It is indeed a joyful message 
that eternal life is offered even unto us. Wherever the natural 
life is healthy and strong, there joy is not far off; and where 
there is eternal life, there that joy prevails which knows no 
end. Dear friends, let us first of all realize that all our suffer- 
ings are mere trifles compared with the infinite happiness of 
possessing eternal life in Jesus. And let us also concede that 
the most unfortunate man on earth is he who has no fellowship 
with God and his Son. Your arm will wither if it is not 
united to your body. The branch will wither and die if it 
does not abide in the tree. What, then, will be your lot, if 
you sever your connection with God, the source of life itself, 



MAY TWELFTH 235 



who has created you to abide and live in him ? Even the un- 
godly derive such a measure of blessing from the day of grace 
in which they live that the corruption of the inner man does 
not clearly appear. Their condition resembles that of a 
branch severed from a living trunk ; for a brief period by the 
action of rain and dew it may seem to retain its freshness, 
but in the end it withers. So with the ungodly, when the 
day of grace is at an end their corruption shall at once be 
manifest. He that hath the S'on hath life; and he that hath 
not the Son of God hath not life. The fountain of eternal 
life has sprung up in the midst of the world of death and 
corruption. John is at a loss to find words with which to 
affirm the certainty of this event. But he has himself seen 
and heard and looked upon, yea, even handled, him who is 
the life — Jesus. God's gift to the world, wretched and dead 
in sin, is eternal life in Christ Jesus. Let him that is athirst 
come to Jesus and drink. Whosoever will, let him take the 
water of life freely. 

Dear Father, may I ever have fellowship with Thee and 
with Thy Son. Amen. 



fSlag Stat? Iftlj 



But be ye doers of the word, and not hearers only, deceiving 
your own selves. For if any be a hearer of the word, and not 
a doer, he is like unto a man beholding his natural face in a 
glass: for he beholdeth himself, and goeth his way, and straight- 
way forgetteth what manner of man he was. Eut whoso looketh 
into the perfect law of liberty, and continueth therein, he being 
not a forgetful hearer, but a doer of the work, this man shall 
be blessed in his deed. James 1: 22 — 25. 

In the earlier portion of his epistle the apostle James em- 
phasizes the importance of being a hearer of the word. In the 
lesson before us he insists with equal earnestness upon the 



236 MAY TWELFTH 



necessity of being doers of the word. In the end he who 
hears the word but does not heed it deceives himself. Such 
self-deception is very common. In the time of Christ the 
Pharisees believed that they practised what they taught, and 
many in our own day imagine that they live the truth simply 
because they are familiar with the truth. By frequent 
hearing of the truth and by familiarity with its outward 
forms, we may lose our spiritual judgment. Others may 
readily see that we have only the form of godliness, but we 
ourselves are blind and deceived. The forgetful hearer who 
will not believe the truth will soon come to believe falsehood. 
This is his inevitable punishment. And finally, like the un- 
grateful soil watered by the rain from heaven, but yielding 
no fruit in return, he will be near to destruction. True chil- 
dren of God often lament the fact that they are forgetful 
hearers, but the complaint itself at the throne of grace 
proves that they are not victims of self-deception. — But how 
are we to become doers of the word which we are permitted 
to hear so abundantly? He who beholds his face in a glass 
and goes his way, straightway forgets what manner of man 
he is. But he who continues to look into the glass retains 
the image of himself. Continue, therefore, to look into the 
law, the perfect law of liberty, the gospel. In that glass you 
will behold the image of yourself as a poor sinner, subject to 
the condemnation of God's righteous judgment, so utterly 
lost that the Son of God must descend from heaven to re- 
claim you. But you will further behold in this glass the 
image of him who loved you, and died for you, and gave you 
his Spirit as a guide that you might follow his footsteps. 
With this double image ever before your eyes you may become 
a doer of the word. The experience of the fact that his 
strength is made perfect in your weakness is the true way to 
the doing of God's will. Every deed done in the name of your 



MAY THIRTEENTH 237 



S'aviour and for his sake is bliss indeed. If you once realize 
the blessedness of such deeds you will thirst for a deeper in- 
sight into the law of liberty, which gave you the power to 
live a new life. Hearing and doing are thus inseparably 
bound together. Hearing without doing is characteristic of 
the hypocrite; doing without hearing is the ear-mark of the 
self-righteous. Only by faithfully abiding in our Lord and 
Saviour, Jesus Christ, may we learn both to hear and to do. 
Lord God, give unto us Thy Holy Spirit, that we may 
be enabled to hear Thy sacred word and faithfully conform 
to its teachings. Amen. 

ilag ©Jjtrtrottij 

But if we walk in the light, as he is in the light, we have 
fellowship one with another, and the blood of Jesus Christ his 
Son cleanseth us from all sin. I. John 1: 7. 

When I read this gracious assurance, The blood of Jesus 
Christ his Son cleanseth us from all sin, I think of all the 
despairing souls who in the extremity of their wretchedness 
have laid hold upon this promise of the cleansing power of 
Jesus' blood and who have been freed by it from their burden 
of guilt and have found peace to their souls. Before my in- 
ner vision appear the dying whose last word and confes- 
sion was, The blood of Jesus Christ his Son cleanseth 
us from all sin, and from whose path through the valley of 
the shadow of death the darkness has been dispelled by this 
promise. I seem to see an innumerable company of Christian 
heroes whose faith was strengthened by draughts from the 
same fountain from which you and I may drink. So much 
is certain, my brother, — in the hour of death you will have 
no other foundation upon which to stand than this, The 
blood of Jesus Christ his Son cleanseth us from all sin. 
Even if your life has been that of the greatest saint, you will 



238 MAY THIRTEENTH 



still as surely as the vilest criminal need the atoning blood 
of Jesus Christ. But as surely as nothing less than the 
atoning blood will suffice for your salvation, just so certain 
it is that you need nothing else. This is sufficient. At times 
darkness has fallen upon your soul. The most gracious 
promises of God's word have been unable to bear you up. It 
has seemed to you that you were plunging from depth to 
depth ; but in the very abyss of doubt the promise of cleansing 
in the blood of Christ has proved the saving hand which has 
set you again upon firm ground. I should rather weep for 
joy over the atoning blood than seek to describe it in words; 
for the blessing of this blood can only be experienced, not 
described. Only see to it that you walk in the light, that is, 
that you banish from yourself all that is born of darkness. 
See to it that you are drawn more and more into the circle 
of light which emanates from him who is the eternal light. 
It is only under such circumstances that the blood cleanses. 
It cleanses to-day, cleanses to-morrow, cleanses always. It 
cleanses from all sin. There is therefore no sin which the 
blood is unable to blot out. Lord, my God, when Thou 
gavest me grace to see the value of Jesus' blood, Thou didst 
fill me with more than earthly bliss. Thou, God, art the 
light. Thou art infinitely holy; but cleansed in the blood I 
yet make bold to lift mine eyes to Thee, who art my Father. 

"I heard the voice of Jesus say, 
Come unto me and rest; 

Lay down, thou weary one, lay down 
Thy head upon my breast. 

I came to Jesus as I was, 
Weary and worn and sad; 

I found in Him a resting-place. 
And he has made me glad." 

Praise be to him who cleansed me with his own innocent 
and precious blood. Amen. 



MAY FOUBTEENTH 239 



iHag Jfaurimttlj 



For the law made nothing perfect, but the bringing in of a 
better hope did; by the which we draw nigh unto God. And in- 
asmuch as not without an oath he was made priest: (for those 
priests were made without an oath; but this with an oath by 
him that said unto him, The Lord sware and will not repent, 
Thou art a priest for ever after the order of Melchisedec:) by 
so much was Jesus made a surety of a better testament. Heb. 
7: 19—22. 

Through Jesus we have received a better hope and a better 
testament than that which the old covenant had to offer. All 
that we receive through Jesus is better than anything we 
possessed before, without him. Still, the law was given 
by God himself. But it made nothing perfect. It is only 
through Jesus that anything is made perfect. This state- 
ment in regard to the law applies, undoubtedly, in the first 
place to the law concerning the Levitical priesthood, but may 
also include the law in its entirety, for even the moral law 
could not make anything perfect. Not even as an instru- 
ment wielded by God, the Law-giver himself, is the law able 
to bring about anything perfect and complete; what folly 
then to think that the law, when used by us, should be capable 
of perfecting our righteousness and our peace ! But through 
Jesus a better hope was brought in, by which we may draw 
nigh unto God. That hope which Jesus imparts to our hearts 
is better, because it rests upon his completed work. By one 
offering he hath perfected for ever them that are sanctified 
(Heb. 10: 14). Without him, on the contrary, the most 
strenuous efforts and the best works are but continual re- 
minders of shortcomings and sins. If therefore you would 
possess a better hope, accept the complete offering of Jesus 
by which you may draw nigh to God with a conscience void 



240 MAY FOURTEENTH 



of offense. You are perfectly secure in relying upon Jesus. 
God cannot lie. He has declared that he laid on his Son 
all your iniquities. But being well aware of the unbelief of 
your heart, he made Jesus your priest, to offer sacrifice for 
you, not without an oath. This should make you ashamed 
of your unbelief, and should make you accept with joy and 
gratitude the sacrificial death of Jesus for you. Jesus is a 
surety of a better testament. Verily, this testament is ex- 
ceeding good, for it promises that God will put his law in 
our inward parts, and write it in our hearts, while at the 
same time he will blot out our transgressions and not re- 
member our sins. Of this testament, or covenant, Jesus is 
made a surety. Just as all the telephone wires in a city run 
together at a central station, and some attendant at the sta- 
tion is aware whenever a call is made by any one in the 
whole system, so also all the promises find their center in the 
heart of Jesus, and whenever any one in faith apprehends and 
lays hold of the promises, Jesus perceives it. The surety 
stands or falls with the promises. They are yea and amen 
in him. Whoever then through Jesus possesses a better hope 
and a better testament, and in Jesus himself a Saviour and 
a surety, bound by an oath, who guarantees the fulfilment 
of every promise in the Bible, he has indeed ample reason for 
looking up and lifting up his head, and pursuing his home- 
ward way rejoicing. 

God, give us the spirit of wisdom and revelation, and 
enlighten the eyes of our understanding that we may know 
the one hope of our calling. Amen. 



MAY FIFTEENTH 241 



That we henceforth be no more children, tossed to and fro, 
and carried about with every wind of doctrine, by the sleight of 
men, and cunning craftiness, whereby they lie in wait to de- 
ceive; but speaking the truth in love, may grow up into him in 
all things, which is the head, even Christ. Eph. 4: 14, 15. 

When we all shall have attained to unity in faith and in 
the knowledge of the Son of God, the Christian church will 
have reached its maturity. But as long as it is tossed to and 
fro and carried about with every wind of doctrine, it is in 
the condition of an undeveloped child. What is the condition 
of the church in our day? Broken up as it is by various 
winds of doctrine and the spirit of faction, it certainly is in 
poor condition to meet its Lord. The church of God at pres- 
ent resembles the undeveloped child much more than it resem- 
bles the mature virgin who is ready to meet her bridegroom. 
But the defect which besets the body of the church must 
also belong to its members; let us therefore examine our- 
selves. Winds of doctrine are like the veering gusts which 
prevail at sea; and this was no doubt what the apostle had 
in mind. The sailor who encounters one of these sudden 
gusts of wind is in great danger, unless his ship is advancing 
with considerable speed. In like manner the believer is in 
great danger unless he be making good progress upon the 
way that lies before him, when the sudden wind of doctrine 
assails him. Again, it is necessary for the sailor to bear up 
against the wind; and so the Christian must immediately 
assume a bold and firm attitude towards every new doctrine 
which confronts him; he too must bear up against the wind. 
Above all, the Christian must walk in humility and fear, 
not as the sailor who trims his mainsail, believing no danger 
to be at hand. These ever changing winds of doctrine cause 



242 MAY FIFTEENTH 



innumerable shipwrecks; on every hand we see believers 
tossed to and fro and carried about. Those who propagate 
these winds of doctrine often show cunning craftiness, un- 
scrupulous shrewdness and deceit, also called the sleight of 
men. They make little of men's souls, being intent only 
upon their own advantage. Dearly beloved, stand on your 
guard. The apostle puts into striking contrast two things, 
the sleight of men and the growing up into him which is the 
head, even Christ. This person or that often grows to such 
importance that Christ is thereby obscured; but this means 
his certain and speedy fall. Nothing must be permitted to 
hinder or diminish our desire to grow up into Christ; we 
are not called to grow up into any human being. As the vine 
clings to its support and grows up towards it, so let us have 
no other desire than to cling to Christ and grow up into him. 
If we would be successful in this, we must ever keep before 
us truth and love. Truth we must eagerly seek, — not 
words which soothe, or words which coincide with our own 
ideas, or words which appeal to us by the charm of their 
novelty; but the truth above all else. Love, too, we must 
eagerly seek, — not the pleasure of belonging to a small group 
of the elect, or the pleasure of becoming a conspicuous mem- 
ber of the church; no, we must be inspired with love for the 
entire, undivided church of God, in order that we may grow 
up into him who is the head, even Christ. 

Dear Lord, in my voyage over life's ocean preserve me 
from winds and storms and grant that I may enter the haven 
safe at last. Amen. 



MAY SIXTEENTH 243 



From whom the whole body fitly joined together and com- 
pacted by that which every joint suppiieth, according to the 
effectual working in the measure of every part, maketh increase 
of the body unto the edifying of itself in love. Eph. 4: 16. 

We are called to grow up into Christ, who is the head. But 
Christ is much more than the mere end of our growth. From 
him comes the power of life and growth. Although being 
the head, he is yet to our spiritual life what the root is to the 
growing plant. From Christ as the head proceeds every ex- 
pression of the will, just as the brain sends forth its orders 
to every member of the body and thus determines the move- 
ments and actions of them all. From Christ as the head, 
furthermore, proceeds a superintending influence over the 
spiritual body, just as our reason and our eyes look to the 
welfare of the several members of the physical body, though 
in an infinitely more punctual, careful, and comprehensive 
manner. Christ, our spiritual head, always thinks, wills, and 
does that which is best for us at any and all times. For 
as the head of the body he is an ever flowing fountain from 
which the body derives its power of life and growth. The 
first condition of the normal development of every member 
is therefore this, that it freely receives the power which flows 
to it from Christ, the head. If the several members are but 
open to this influence, then nothing can hinder the natural 
development of our spiritual life in righteousness, peace, and 
joy. With this condition, however, one other is closely con- 
nected; it is what the apostle refers to in the words, that 
which every joint suppiieth. In the human body, one mem- 
ber is closely united with another by a joint. If anything 
impedes the proper articulation of any member, it suffers, 
the flow of blood through various members is hampered, 



244 MAY SIXTEENTH 



and the whole body grows sick. Dear brother, what is 
your attitude toward your fellow members in that body of 
which Christ is the head? Are you thoroughly humble in 
love, thoroughly softened and anointed with the oil of the 
Spirit? Your office is to be a member of the body and serve 
as an aid to your fellow members. See to it that this 
support be given in love. A certain growth has been deter- 
mined for each member. The growth of the foot differs from 
the growth of the hand. The body of Christ does not lose 
its proper proportion in growth; it grows in most beautiful 
harmony among its several parts. The foot must grow to 
the full measure of a normal foot; so all the members. Do 
you serve as a foot in this body ? Or do you serve as an eye ? 
It matters not, so you fill your proper place. From Christ you 
will derive your strength. Although each member has its own 
special duty, there is yet an office which all must fill in com- 
mon; it is to grow in love. The whole increase of the body 
is summed up in this one word — love. Oh, that we all could 
rightly appreciate the importance of being a member in the 
body of Christ ! Everything which has not been incorporated 
with his body shall be cast away on the day of judgment. 
May it be granted to us, who are members in the body of 
Christ, rightly to cherish and appraise our great privilege 
and duty, namely, to receive for ourselves the sacred current 
of life-giving power and then to permit it to pass freely to 
the members nearest us. To this end give us Thy grace, dear 
Lord. Amen. 



MAY SEVENTEENTH 245 



i$ag g>mtttottttj 



Moreover, brethren, I would not that ye should be Ignorant, 
how that all our fathers were under the cloud, and all passed 
through the sea; and were all baptized unto Moses in the cloud 
and in the sea; and did all eat the same spiritual meat; and did 
all drink the same spiritual drink: for they drank of that spirit- 
ual Rock that followed them: and that Rock was Christ. But 
with many of them God was not well pleased: for they were 
overthrov/n in the wilderness. I. Cor. 10: 1 — 5. 

The God of Israel never at any time forsook his chosen 
people during their weary march through the wilderness. In 
the pillar of cloud he held his protecting hand over them. 
With outstretched arm he led them through the Eed Sea. In 
the person of Moses he gave them a mediator and father in 
whom they could thoroughly confide and unto whom^ as the 
apostle says, they were baptized in the cloud and in the sea. 
The manna, which they received daily, provided them with a 
spiritual or supernatural food; and — most wonderful of all — 
Christ himself, the Word which had not yet become flesh, 
attended the host of Israel on their march and revealed him- 
self to them in the form of that rock whence streams of 
water flowed. It seems that the people who saw such re- 
markable evidences of God's presence should have proved 
faithful to him under all circumstances and should have 
steadily advanced in their devotion to him. And yet this 
was not the case. Of those who went forth from Egypt with 
Moses all perished in the wilderness with the exception of 
Joshua and Caleb ; for God was not pleased with them. They 
yielded to their desire for evil. In the midst of their daily 
enjojmient of God's bounty, they turned away from God, 
their Eock, to seek the pleasures of sin. Can a more signal 
warning be given us than this story of the children of Israel ? 

Daily Meditations. 17. 



246 MAY SEVENTEENTH 



It should teach, us the solemn lesson that it is possible for a 
child of God to fall away from God. While we are on the 
march from the world to our heavenly Canaan, a secret poison 
may prove the death of our spiritual life; thorns and weeds 
may spring up and choke the good seed ; lust for sin may find 
lodgment in our heart, unless we constantly walk in the fear 
of such a fall and in the love and faith which hold fast to 
the promises of God's guidance. Israel was beset with temp- 
tations to idolatry, fornication, pride, and murmuring. It 
matters not what the name of the lust be, if we allow any lust 
whatever to remain in our heart and do not repent of it, a 
blight falls upon our spiritual life, and sooner than we are 
aware we may be completely separated from God. Do not 
trifle with sin. It is God's will that you should not perish; 
therefore trifle not with sin. The protecting hand of the 
Father is over you also, child of God; you too have been 
led out of the house of bondage; you too have been baptized 
unto your Mediator; you too depend for your nourishment 
upon the hidden manna; the Eock with the living water 
regales you upon your journey. Be glad, be secure in the 
grace given you; but cherish most highly the childlike con- 
fidence and trust in God. Let the fire in the inner sanctuary 
of your heart burn bright, and shun the first bewitching temp- 
tation to sin. Be faithful to the Eock which never forsakes 
you and which in death was cleft for you. 

Yea, Lord Jesus, Thou art my Eock. Thou dost follow 
me, and from the living water from Thy side my thirst is 
satisfied. Do Thou strengthen and confirm my early love 
of Thee. Amen. 



MAY EIGHTEENTH 247 



May Bgtjtwntlj 

Confess your faults one to another, and pray one for another, 
that ye may be healed. The effectual fervent prayer of a right- 
eous man availeth much. Elias was a man subject to like pas- 
sions as we are, and he prayed earnestly that it might not rain: 
and it rained not on the earth by the space of three years and 
six months. And he prayed again, and the heaven gave rain, 
and the earth brough forth her fruit. Brethren, if any of you do 
err from the truth, and one convert him; let him know, that he 
which converteth the sinner from the error of his way shall save 
a soul from death, and shall hide a multitude of sins. James 5: 
16—20. 

Prayer is not merely the recital before God of present 
needs. It is also the attitude of a meek and humble heart, 
submissive to God, hungering for grace, and subordinating 
its every petition to God's will. Only the righteous man can 
therefore truly pray, since he alone can at all appreciate the 
grace of God, and submit to his will. Furthermore, the 
prayer must be effectual. Only as the supplicant knows that 
his prayer is in accordance with the will of God, can his 
prayer be that earnest, fervent, unceasing prayer which nat- 
urally ends in thanksgiving. Such a prayer avails much. 
And when Scripture says "much," it does not use the standard 
of our weak faith, which so often is astonished to find that 
God hears prayer, but it uses the standard of God's mercy. 
Here is meant much, even in the eyes of God, who grants 
our prayers. And where, indeed, is the limit to his bounty? 
His omnipotence knows no bounds, neither does his gracious 
will. The only limit to God's munificence is his considera- 
tion for our welfare. He gives without stint in order that 
we may be healed. The Scriptures abound in examples of 
urgent and insistent prayer. Elias was such a man. His 



248 MAT EIGHTEENTH 



prayer was so bold that it amazes us. It even interfered with 
God's government of the world, with the dispensations of 
Providence to a whole people. He could pray thus, for when 
he prayed God to withhold the rain for the chastisement of 
Israel, his faith rested in the righteous will of God; and 
again after more than three years when he prayed God to 
send rain for the salvation of the people, his faith rested in 
the merciful will of God. The will of God was his firm 
foundation, and he was thus enabled to offer an effectual 
prayer. But he was a man subject to like passions as we are, 
was tempted to sin and unbelief and had to withstand the 
opposition of Satan and of a deceitful heart, even as we. God 
grant unto us this effectual fervent prayer! The chief end 
of our prayer will always be what the apostle here mentions, 
— the conversion of souls and the covering of a multitude of 
sins. Here our prayer should be especially energetic. Do 
not let go a soul for which you have once made intercession. 
Here is need of such prayer as that of Elias who perse- 
vered in the conviction that God willed it. Here is need also 
of the willingness of Elias to submit to suffering for the sake 
of others, for the long years of drought that he had prayed 
for brought upon himself also bodily and mental suffering, 
and hatred and scorn. But to him the glory of God was of 
supreme importance. Let this be your aim when you pray. 
Pray without ceasing, always praying in the Spirit (Eph. 
6: 18). 

Lord, we pray Thee again : Teach us to pray. Amen. 



MAY NINETEENTH 249 



ilag Nittrtrottij 



But the end of all things is at hand: be ye therefore sober, 
and watch unto prayer. And above all things have fervent chari- 
ty among yourselves: for charity shall cover the multitude of 
sins. Use hospitality one to another without grudging. As ewery 
man hath received the gift, even so minister the same one to an- 
other, as good stewards of the manifold grace of God. If any 
man speak, let him speak as the oracles of God; if any man 
minister, let him do it as of the ability which God giveth: that 
God in all things may be glorified through Jesus Christ, to whom 
be praise and dominion for ever and ever. Amen. I. Peter 4: 
7—11. 

The end of all things is at hand. Experience teaches us 
that all things which we handle perish with the using; every- 
thing has an end, the one thing now, the other thing then. 
This should remind us that sooner or later the universe itself 
will pass away. The end of all things is at hand. Before 
long the days of sorrow of the children of God will have an 
end; their tears, their calumnies, their heartache shall cease; 
their worries, and temptations, and sins shall have an end. 
And so also the time of our preparation and apprenticeship, 
our moments of grace, our opportunities of testifying of 
Jesus and laboring in his name, the days of sowing, the 
hours of labor in the vineyard, the moments of rest with the 
word of God, — the end of all those things is at hand for all 
believers. What a summons to us to be sober and watch unto 
prayer ! But is really the end of all things at hand ? Do we 
believe it? Do we take the word of the Lord literally? If 
we were convinced that this day was to be our last, or this 
year, would we not then watch and make ready to meet ou: 
Lord? The more we believe that the end of all things is at 
hand, the less we are concerned about the perishable things 
of earth and the more firmly we lay hold on the abiding 
treasures of heaven. A new order of things will begin when 



250 MAY TWENTIETH 



the veil of eternity shall fall. May we theD he found in 
possession of heavenly treasures. What, then, are those treas- 
ures which we may lay up for ourselves here on earth, and 
which will still retain their value in heaven and make us rich 
before God? That fervent charity towards the brethren 
which does not rejoice in their iniquity, but covers their sins, 
and is always ready to help and serve whenever called upon 
to minister to their needs, such charity is a current coin in 
the eternal world. To act as good stewards of the manifold 
grace of God, each one in the special calling where God has 
placed him, this is also a treasure that abides in eternity, 
after the present things have passed away. Faithfulness in 
service, not with imaginary gifts, but with the very gift that 
God has bestowed upon you, is a precious pearl of imperish- 
able value which does not pass away when the world passes 
away and the lust thereof. A life which continually aims at 
glorifying God through Jesus Christ is a life fit for eternity. 
Let us, therefore, lay up for ourselves treasures in heaven, 
where neither moth nor rust doth corrupt, and where thieves 
do not break through nor steal (Matt. 6 : 20). 

Jesus, my S'aviour, my soul yearns for eternal life. I would 
enter upon that life ere yet my earthly pilgrimage is done. 
Do Thou come and abide with me, for with Thee is life 
eternal. Amen. 

iJJag SEtmmitrtij 

If ye then be risen with Christ, seek those things which are 
above, where Christ sitteth on the right hand of God. Set your 
affection on things above, not on things on the earth. Col. 3: 
1, 2. 

If ye then be risen with Christ — this question the apostle 
leaves to the Colossians for themselves to decide. He does 
not say ''because," but "if," since no one who is risen with 



MAY TWENTIETH 251 



Christ can fail to be conscious of this experience, and hence 
his attitude to Christ may well be left to his own self-exam- 
ination. The apostle knew very well that life in Christ was 
to be found in this congregation, considered as a whole, but 
still there were individual members of that congregation 
whose Christian life might well be questioned, and the apostle 
did not wish to encourage such persons in their false security 
by including them in the assembly of believers without regard 
to their personal Christian experience. My dear friend, this 
"if constitutes the boundary line between life and death. 
If you are risen with Christ, then you live the new life; but 
if not, then you are still in your sins and subject to death and 
condemnation. You should therefore seriously before God 
examine yourself in this respect. But if you are risen with 
Christ, seek then those things which are above, and set not 
your affection on things on the earth. Oh, what a trumpet 
call to every man who has found life in Christ! It is en- 
tirely out of question to live the same life as your Saviour 
on high, and at the same time to have your affections set on 
things on the earth. Perhaps you seek to reconcile these two 
contradictory attitudes. To set your affections on things on 
the earth does not necessarily mean that you use every effort 
to obtain them, but the mere secret desire of the heart for 
those things is a misplacing of your affections, and contrary 
to a true Christian life. "The things on the earth" is also a 
very comprehensive conception: it includes, not only all sin, 
in all its manifold phases and manifestations, but all that is 
exclusively earthly, all that is from beneath. The latter is, 
indeed, not sinful in itself, but it must not be the goal of our 
heart's desire. All things are lawful for me, but I will not 
be brought under the power of any (1 Cor. 6: 12). Let us 
examine ourselves. Perchance some of us, who in the past 
rose with Christ, now have set our affection on things on the 



252 MAY TWENTY-FIRST 



earth. We know that many are to fall away in the last time. 
The Christian life is in many places weak, languishing, yea, 
dying. Lord, rouse us to a sense of our danger. The love of 
the world may steal imperceptibly upon us and stifle our 
spiritual being. Be honest with yourself, you who confess 
Christ with your lips. Jesus is still able to save if you make 
an honest confession before him, and if you are willing to let 
him tear asunder the snares that bind you and threaten to 
strangle you. The power of the resurrection of Jesus, re- 
ceived by a believing heart, will burst all fetters, just as it 
broke the seal on the stone before his grave on that glorious 
resurrection morning. 

Lord, do Thou lift up my soul, tear asunder the secret 
snares, and give me a mind and a desire for those things 
which are above. Thou knowest, I would not come short of 
entering into Thy rest. Amen. 



For ye are dead, and your life is hid with Christ in God. When 
Christ, who is our life, shall appear, then shall ye also appear 
with him in glory. Col. 3: 3, 4. 

Christ is our life. A large part of the wicked and self- 
righteous world is willing to admit that Christ was a model 
man and a helpful example, but only the children of God 
can say in faith: Christ is our life. This means far more 
than a model example. What will it profit us to have seen 
a type in Christ, if we have not lived his life ; or to have been 
aided by him, if we have barred him from our hearts ? Christ 
is our life. The miser says : Gold is my life. Pleasure is my 
life, says the voluptuary. Art is my life, says the artist. 
Good deeds are my life, says the moralist. But the redeemed 
of the Lord shout: Christ is our life! To have your life in 



MAY TWENTY-FIBST 253 



aught but Christ is to live a selfish and worldly life, but to 
live in Christ is to be dead to oneself and to the world. 
Certain species of the animal kingdom live at first as worms 
crawling on the bottom of the sea, but later their organism 
changes: they get wings and live in the air. Their life- 
sphere has changed. They are dead to their former environ- 
ment. To return there would be their death. Likewise the 
believer enters into his new life-element — Christ, through 
the transformation of the new birth. my brother, is Christ 
your life? If so, then do not worry over earthly losses, and 
do not cling to earthly treasures, if such should fall to your 
lot. Christ, our life, has entered heaven. A cloud lifted 
him from earth. He dwells in the bosom of his Father. Our 
life of faith is hid with Christ in God. From that fountain 
wells forth the life of all the children of God. They are as 
trees transplanted by the watercourses, and they grow, even 
here on earth, by the river of Life. Their glory is not yet 
manifest. Beauty lies in the rosebud, but it will unfold itself 
in the full-blown rose. When Christ, our life, shall be re- 
vealed, then we shall also be revealed with him in glory. At 
his advent in the clouds the righteous dead shall be resur- 
rected, and the believers then living on earth shall be changed 
in the twinkling of an eye. Then they shall all be clothed 
with glory, and their hidden life with Christ shall be revealed. 

Thou alone canst satisfy 

My longing heart and give 
The life which in eternity 

In fulness I will live. 
But grant that also here below 
I may its blessing know. 

Oh, that we were now with Christ in glory ! Delay not Thy 
advent, blessed Saviour. Amen. 



254 MAY TWENTY-SECOND 



Mortify therefore your members which are upon the earth; 
fornication, uncleanness, inordinate affection, evil concupiscence, 
and covetousnesss, which is idolatry: for which things' sake the 
wrath of God cometh on the children of disobedience: in the 
which ye also walked some time, when ye lived in them. But 
now ye also put off all these; anger, wrath, malice, blasphemy, 
filthy communication out of your mouth. Lie not one to another, 
seeing that ye have put off the old man with his deeds. Col. 
3: 5—9. 

The true believer is elevated above the world. He has 
ascended on high with Christ and rests in the bosom of the 
Father. But on account of his members, as the apostle uses 
the term, he still dwells in the world. Truly this must be a 
strange life, to live in two worlds; in the one with the heart, 
and in the other with the members. No wonder that at times 
comes the agonizing cry: "Wretched man that I am! who 
shall deliver me out of the body of this death?" The divine 
life within us must develop and rule, and the members lose 
their power, if we are to live; otherwise we die. There can 
be no greater contrast than between this higher life and the 
life of the members. The latter term includes all forms of 
immorality, flagrant vice as well as secret sins; open idolatry 
and the worship of gold, called greed and avarice ; blasphemy 
and hatred, but also the anger and ill temper of everyday life ; 
not only lies, whether black or white, but every wicked word 
uttered in daily conversation. All this being implied in the 
term members, who can be without guilt among us? The 
term members, in the language of the apostle, implies the 
life and acts of the natural man. The unbeliever lives only 
in a carnal sense ; he walks in the way of the lusts ; he moves 
in iniquity as in his natural element; his members are instru- 



MAY TWENTY-SECOND 255 



ments of evil doing ; the vital organs are tainted with corrup- 
tion. Denied their natural uses, the members will waste 
away. Take the sinner out of his natural element, and he 
dies. But so long as the natural man lies with his tongue, 
lusts with his eyes, smites in his anger, and gives his heart 
over to the pursuit of wickedness, he lives the life of sin. 
Therefore, dear friends, let us meet every sinful desire with 
an emphatic, Nay. Only by consecrating our members to the 
service of God can we live the true life in Christ. We are 
either members of Christ or members of an harlot ( 1 Cor. 6 : 
15). Conquer your members, or they will conquer you. In 
warfare the choice lies between victory and defeat. Although 
you have put off the old man with his deeds, you must mortify 
your members, lest you be again overmastered by the flesh. 
When the balloon is ready to ascend, the cords that hold it 
captive are cut, and it rises higher and higher, continuing its 
flight through space, discharging ballast to maintain its alti- 
tude. Thus the Christian cuts the cords — the sinful members 
— that bind him to the earth, and through the power of God 
he rises above the things of the world and reaches at last his 
glorious destination. But in order not to be again drawn to 
earth we must throw out the ballast of sin, put off all the 
things of the world and of the natural man. Let us then 
put off these things, by the indwelling power of Christ in 
whom we live the new life. 

God, create within me, through Thy Holy Spirit, a true 
heart, faithful to Thee, so that I resist all the assaults of sin, 
and live a true life in Thee. Amen. 



256 MAY TWENTY-THIRD 



ilajj Stotttig-iljtrtu 



Sanctify the Lord God in your hearts: and be ready always to 
give an answer to every man that asketh you a reason of the 
hope that is in you with meekness and fear: having a good con- 
science; that, whereas they speak evil of you, as of evildoers, 
they may be ashamed that falsely accuse your good conversation 
in Christ. For it is better, if the will of God be so, that ye suffer 
for well doing, than for evil doing. I. Peter 3: 15 — 17. 

This admonition can be heeded only by him whose heart 
has experienced the change from death to life. In other 
words, we cannot sanctify Christ in our heart until Christ 
dwells in our heart. This sanctifying consists, briefly stated, 
in this, that we fear nothing so much as to pain and wound 
him, the King and Lord of our heart. A promise is kept 
sacred when it is not violated under any circumstances. The 
sabbath is kept holy when we permit it to be exactly what 
God has intended it to be. Christ is sanctified when we do 
nothing to aggrieve him, when we permit him to be to us that 
for which he was sent into the world. We may draw a lesson 
from a mother's care for her infant child. How she protects 
it against all harm and danger ! How she would shield even 
its slumber from every disturbing sound! How zealously 
ought then the tender Christ-life in a believer's heart be 
shielded from all pernicious influences! How pure and im- 
maculate our inner life ought to be in its relation to Christ as 
his bride! If Christ is sanctified in your heart, the world 
will soon note the fact that there is a hope within you, which 
the world itself does not possess ; whereas the vain, self -vaunt- 
ing hope which does not truly seek to realize the Christ-life 
merely provokes the world's disdain. Be assured therefore 
that the world will ask you for a reason for the hope that is in 
you, if so be that you really have a living hope. Christ in 
you will also teach, you to give such a reason with meekness 



MAY TWENTY-FOURTH 257 



and fear. The answer of Jesus to his enemies during his life 
here on earth were all characterized by the calmness of sanc- 
tity and the clearness of truth. This was owing to the fact 
that he stood in constant communion with his Father and 
sanctified him in his heart. Christ in you will make you a 
partaker of the same sanctified power. When we forego the 
glory which our carnal mind values so highly, and instead 
seek only this, in our testifying of Christ, that he be sancti- 
fied in our hearts and before the world, then surely the suffer- 
ings which befall us by reason of our testimony will not seem 
hard to bear. The world will never cease to persecute God's 
children. The only question is this, Should we suffer with a 
good or with an evil conscience? A good conscience we may 
have only as we sanctify Christ in our hearts. Gracious Holy 
Spirit, Thou who givest life and preservest the soul in its 
true relation to Jesus, make our hearts to rest in him. Amen. 



ffflag Sfattntg-fnttrtfj 



For Christ also hath once suffered for sins, the just for the 
unjust, that he might bring us to God, being put to death in the 
flesh, but quickened by the Spirit: by which also he went and 
preached unto the spirits in prison; which sometime were dis- 
obedient, when once the longsuffering of God waited in the days 
of Noah, while the ark was a preparing, wherein few, that is, 
eight souls were saved by water. I. Peter 3: 18 — 20. 

This passage teaches God's children to suffer with a good 
conscience for the cause of truth, as Christ, our type, suffered. 
He was more than a martyr, for he was the Righteous One, 
who suffered for the unrighteous, in order to bring us to God. 
To reunite us with God was the purpose of all his sufferings. 
Therefore he also descended, after his death, into the prison, 
or Hades, and preached to the men of Noah's day, who were 
notorious for their depravity, and for their unbelief as 



258 MAY TWENTY-FOUETH 



against Noah's preaching of repentance. Even for their re- 
demption Christ suffered and died. We have every reason 
so to construe the text. As to what was the content of Christ's 
preaching to the souls of the dead, opinions cannot well differ. 
He proclaimed the completion of his work, his suffering and 
death in their behalf, and his victory over death. Through- 
out death's realm resounded the Saviour's dying words on 
Golgotha — It is finished. Whether the men of Noah's time 
accepted the gospel of redemption, is another question. By 
so holding, do we not teach that all men may be saved after 
death? Our answer is, first, that the fact of Christ's preach- 
ing to the souls of the ungodly people of Noah's day would 
have been meaningless but for their ability to embrace the 
gospel. In the second place, Noah must have preached re- 
pentance only: he could not have proclaimed the full gospel 
of salvation to his unrighteous hearers. The truth rejected 
by them therefore must have been the truth seen but darkly, 
and while many unbelievers scoffed at his warnings, and hard- 
ened their hearts against God, it is quite possible that there 
were those less obdurate in their unbelief who were still open 
to the gospel of salvation. To them that reject and scorn the 
gospel in this life, however, salvation shall not again be offer- 
ed. We revert to the blessed truth that Christ suffered in 
order that he might bring us to God. Ponder this in your 
own heart. Christ's life, suffering, death, resurrection, all 
was for one great purpose — to bring you to God. The atone- 
ment is accomplished; our Eedeemer has suffered and died, 
the just for the unjust. Your sins are atoned for; let Jesus 
bring you also to God. Do not fear or hesitate, for if you are 
to be saved, this must come to pass. Jesus, who brings you, 
redeemed and cleansed, to God, also makes you at one with 
him, and at length bears you home, through perils, darkness, 
and death, to your eternal rest in God. The Good Shepherd, 



MAY TWENTY-FIFTH 259 



who gave his life for his sheep, shall bring them into the heav- 
enly fold. 

Dear Jesus, guide me to the eternal home of the blest. 
Amen. 



JHaij Gfoitttig-fiftlj 



The like figure whereunto even baptism doth also now save us 
(not the putting away of the filth of the flesh, but the answer of 
a good conscience toward God,) by the resurrection of Jesus 
Christ: who is gone into heaven, and is on the right hand of 
God; angels and authorities and powers being made subject unto 
him. I. Peter 3: 21, 22. 

The reference to the water of the flood, in the preceding 
verses, suggests to Peter its antitype, namely, baptism. We 
are taught here not to regard the waters of the flood merely 
as a symbol of judgment and death, but also as a means of 
salvation. The higher the waters rose the higher they lifted 
the ark above the trees and towering rocks. Baptism saves. 
In all his actions the Lord reveals himself primarily as the 
God of salvation. The purpose even of his judgments is to 
save, if not those on whom they are inflicted, yet others who 
see them and may be warned thereby. It is well for us to 
abide by this, that God is the God of salvation. It is just 
as natural for him to save as for the sun to shine. It follows 
then that baptism, which is a means of grace instituted by him, 
must bring salvation. Baptism saves. You may have thought 
much on this subject and you may have had to confess, that 
you could not grasp it. Pause then at this simple, plain fact : 
baptism saves. It is as clear and simple as can be. But how 
can Peter say that baptism saves us? Because as the water 
of the flood bore up the ark of Noah, so the water of baptism, 
bringing us into the ark of Christ's church, bears up that 



260 MAY TWENTY-SIXTH 



ark, through the grace of the new birth. Its efficacy is 
through the resurrection of Jesus Christ. From this it derives 
its power to save; without this it would be an empty form. 
Christ's resurrection with its glorious memories never faded 
from Peter's mind, and he was amply qualified to interpret 
its message. Paul also states, that baptism is a burial and a 
resurrection with Christ (Eom. 6:4). The inner meaning 
of baptism is not that the flesh puts away its filth outwardly, 
but that a good conscience seeks after God and pledges itself 
to him. The inner cleansing of the soul results in a good 
conscience, sincerity, good intentions, and pure desires, so 
that baptism becomes the answer of a good conscience to God. 
When there is any disturbance of the peace of your conscience, 
through failings in Christian conduct, your baptism is not 
thereby made void, so that you must be baptized again, even 
as the marriage tie is not broken whenever there may be a 
disagreement between husband and wife. Let your baptism 
be effective in cleansing you from an evil conscience, ingraft- 
ing you into Christ, and uniting you fully with his Holy 
Spirit — then all will be well. Praise be unto God, who is 
faithful, even though we fail. Amen. 



iHag Gtottttig-mxtlj 



And when the day of Pentecost was fully come, they were all 
with one accord In one place. And suddenly there came a sound 
from heaven as of a rushing mighty wind, and it filled all the 
house where they were sitting. And there appeared unto them 
cloven tongues like as of fire, and it sat upon each of them. And 
they were all filled with the Holy Ghost, and began to speak with 
other tongues, as the Spirit gave them utterance. Acts 2: 1 — 4. 

Pentecost is the birthday of the Christian church. A church 
in which the fire of the Spirit has ceased to burn, a church 
where the rustle of the wings of the Spirit is not heard is 



MAY TWENTY-SIXTH 261 



no longer a church, of Christ. And a member in the church 
of Christ in whose heart the fire of the Spirit is quenched 
and the breathing of the Spirit has ceased is a dead member 
of the church. So essential to the life of the church is the 
Spirit of Christ. The church is the body of Christ, and if 
she is a living body she must be animated by Christ's Spirit. 
According to the Master's command the disciples of Jesus 
were gathered together in Jerusalem, when suddenly there 
came a sound from heaven as of a rushing mighty wind, and 
it filled all the house where they were sitting. And there 
appeared unto them cloven tongues like as of fire, and it sat 
upon each of them. In the days of the Old Testament, fire 
had fallen from heaven and consumed the sacrifices that were 
well-pleasing in the sight of the Lord. Now, when the sacri- 
fice was offered, and the High Priest had entered, through 
his own blood, into the Holy Place, the fire of the Spirit, as 
a fruit of that sacrifice, fell to the earth. The Lord had also 
formerly passed by in the wind, sometimes great and strong 
so as to rend the mountains, sometimes gentle as a still small 
voice; but this revelation of the Lord had been temporary 
and occasional ; now he came to be the very air and atmosphere 
of his church, permanently and abidingly. The Spirit pos- 
sesses the characteristics of the fire and of the storm. These 
elements possess immense power. They consume and crush 
whatsoever is combustible or withered. They cleanse and 
purify whatever they touch. They change darkness into 
light — the fire by its gleaming, the storm by dispelling the 
clouds that hide the sun. The fire produces warmth, and the 
storm moderates the glowing heat. The Spirit proceeds out 
of the heart of God, that heart so holy and pure, so loving 
and warm, so true and radiant with light, so full of vigor and 
life ; and therefore he revealed himself in the form of fire and 
of storm. The Spirit is one; the cloven tongues are all of 

Daily Meditations. 18. 



262 MAY TWENTY-SEVENTH 

the same fire, dividing to each one diversities of gifts and in 
diverse measure : in John, he whispers as a still small voice ; 
in Elijah, he roars as the mighty storm. Holy Spirit, 
dost Thou dwell among us? Wilt Thou yet come once more 
with power, as on the first day of Pentecost? The whole 
church of Christ was then gathered with one accord, waiting 
for the fulfilment of Christ's promise to send the Spirit. Un- 
der such conditions the Spirit must inevitably come. As soon 
as the church of Christ once more with one accord awaits the 
coming of the Spirit, he will come in abundant measure. 
Even to you the Spirit comes when you look for his coming, 
firmly believing the promise of Jesus. The soul which believes 
will not be put to shame in its faith and hope. 

Heavenly Father, may the sacred fire always burn brightly 
on. the altar of my heart. Amen. 



Hay otasmtg-i^tontij 

And there were dwelling at Jerusalem Jews, devout men, out 
of every nation under heaven. Now when this was noised 
abroad, the multitude came together, and were confounded, 
because that every man heard them speak in his own language. 

Acts 2: 5, 6. 

The outpouring of the Holy Spirit into a human heart re- 
veals itself first of all in a deeper and clearer insight into the 
nature and work of God. Before this outpouring takes place 
no one can understand either himself or God and his works, 
for a veil hangs over the heart. When this veil is removed by 
the Holy Spirit, God's works appear marvelous. The Holy 
Spirit imparts peace and joy to the heart in our contempla- 
tion of God and his mighty works, so great, so marvelous in 
their designs, so worthy of contemplation. When we begin 
thus to meditate, our hearts shall soon be moved to praise the 



MAY TWENTY-SEVENTH 



Lord for the glorious visions that we see. Thus it happened 
on the first day of Pentecost, when the people came together 
at the outpouring of the Holy Spirit, for they heard them 
praising God in a loud voice. When the heart is moved, 
the tongue cannot be quiet. May your tongue and mine be 
freed, that we may join in his praise. Many who can talk 
glibly of earthly things, are mute in all spiritual matters, as 
if their tongue were paralyzed. This is a sad sign, for it 
betokens spiritual death. On the other hand, fluent religious 
talk is not always a sign of spiritual life. The disciples who 
received the Pentecostal outpouring of the Holy Spirit spoke 
only as the Spirit gave them utterance. Those who are guided 
by the Spirit are dependent on his gifts. If the Spirit is not 
present, religious conversation is but empty babble ; but when 
the Spirit is present, it is refreshing and edifying. The dis- 
ciples received the gift of tongues, so that they could speak 
in various foreign languages. Whether the gift was perma- 
nent, we know not; but one thing is sure, — God's mighty 
works must be proclaimed in every language. A greater won- 
der than that of Pentecost is in store for all true believers. 
When the church triumphant is gathered around the throne 
of glory, we shall all understand each other and with one 
accord praise the Lamb of God. Then we shall have the 
Spirit without measure and enjoy perfect bliss. But while 
earth-dwellers we shall be persecuted and made to suffer for 
having the gift of the Holy Spirit. When the miracle wrought 
in the first disciples moved some to mock, saying that they 
were filled with new wine, how can we hope to escape re- 
proach? But blessed are we if we are filled, led, and guided 
by the glorious Spirit of God. 

Move my heart and tongue, Lord, to praise Thy mighty 
works. Amen. 



264 MAY TWENTY-EIGHTH 



4Mmj Qfaittttg-ngtjilj 



Christ Jesus . . . came and preached peace to you which were 
afar off, and to them that were nigh. For through him we both 
have access by one Spirit unto the Father. Now therefore ye 
are no more strangers and foreigners, but fellowcitizens with 
the saints, and of the household of God; and are built upon the 
foundation of the apostles and prophets, Jesus Christ himself 
being the chief corner stone; in whom all the building fitly 
framed together groweth unto an holy temple in the Lord: in 
whom ye also are builded together for an habitation of God 
through the Spirit. Eph. 2: 17—22. 

The mighty temple of living stones is growing in its dimen- 
sions every day. Day by day, the Spirit adds new stones to 
the temple wall. We cannot count them, but the Spirit knows 
their number. Even if the work on that part of the wall 
where we may be employed is not making visible progress, it 
is advancing so much more rapidly at some other point. The 
building groweth unto an holy temple in the Lord. Each 
particular stone going into the temple wall is also being trans- 
formed. The work of the Spirit in the heart of the believer 
is never at a standstill. And it is a great work that must be 
accomplished: the mass must be transformed and made to 
show forth the image of Christ. Man, the lost and fallen, 
must be made blameless and without a flaw by sanctiflcation, 
to fit into the sacred structure. The work of the Spirit, 
chiseling, cutting, carving, cleansing, is therefore unceasingly 
going forward in the heart of man; the Spirit grieves, hopes, 
rejoices with our spirit; there is a continual pulling down, 
cutting off, and building up. In the heart of God's children, 
there is never a dead quiet, but ceaseless stir and growth, and 
though at times they seem spiritually dead, the travail of 
daily regeneration is going on. These -living stones are to be 



MAY TWENTY-EIGHTH 265 



joined together. Thus is reared the finished temple; without 
this process the believers were but a shapeless pile of stones. 
This joining together is, therefore, the all-important thing. 
The Spirit superintends the work, in order that the style 
and harmony of the plan may be observed throughout. We 
have but to submit to his directions. Just as the stone must 
yield up its natural form, perhaps made much smaller, before 
being fitted into its proper place, just so we are to yield our- 
selves to the Master builder in true humility and willing 
servitude in order to further the work. So closely must the 
stones be joined, so compact must be the walls of the spiritual 
temple, that no space or chink is left for the serpent to crawl 
through. This is not the work of human hands, it is Thy 
work, Lord! Grant that I, for one, may not hinder or 
retard it. As yet we can see but little of the beauty of the 
temple. The scaffoldings still mar the appearance of the 
grand creation of the Spirit. The revilings and malicious 
attacks of the world are directed against it, but the very mis- 
siles of evil hurled against its walls may be turned to account, 
and thus be made to hasten the completion of the temple they 
were designed to ruin. The day is drawing near when the 
scaffolding shall be removed and the temple shall stand com- 
pleted and harmonious before the eyes of men, a glorious, 
eternal sanctuary unto the Lord. And it shall be given to 
those to see it, who have suffered themselves to be fitted as 
living stones into its walls, and then shall they cry out, Be- 
hold, what manner of building and what stones are these! 
Holy Spirit, grant that on that day I and mine may be 
found living stones in Thy temple. x\men. 



266 MAT TWENTY-NINTH 



And came and preached peace to you which were afar off, and 
to them that were nigh. For through him we both have access 
by one Spirit unto the Father. Now therefore ye are no more 
strangers and foreigners, but fellowcitizens with the saints, and 
of the household of God; and are built upon the foundation of 
the apostles and prophets, Jesus Christ himself being the chief 
corner stone; in whom all the building fitly framed together 
groweth unto an holy temple in the Lord: in whom ye also are 
builded together for an habitation of God through the Spirit. 
Eph. 2: 17—22. 

The foundation or corner-stone of the temple is Jesus 
Christ. Neither Peter, nor John, nor any other apostle could 
be the corner-stone. Through the proclamation of the gospel 
they have merely revealed Christ as the foundation for the 
salvation of sinners. Neither cherubs nor seraphs can take 
Christ's place as the corner-stone. For that purpose he was 
begotten and came into the world. To continue the figure 
of the corner-stone, he was hewn and chiseled through suffer- 
ings. S'atan shot his fiery shafts at him. The Pharisees 
wounded him with words of scorn. The disciples saddened 
him through their unbelief. The multitudes wearied him 
through their indifference and levity. But the heaviest bur- 
den of all was the curse of the world, which rested upon him. 
The builders, the teachers of the law, inspected the stone and 
rejected it as worthless. They rejected Christ and led him 
forth, out of the holy city, to Calvary; but there he became 
the Mediator of peace for those near and far. Each sinner 
brought as a stone to the temple becomes a part of the build- 
ing. However corrupt and hardened you may be, the Holy 
Spirit is willing to bring you to Jesus Christ, the corner-stone, 
and let you rest on him. The text does not imply that the 



MAY TWENTY-NINTH 267 



apostles are the living stones nearest the corner-stone, but 
each stone of that temple rests alike on Jesus Christ. While 
thus you rest on Christ, the work of the Spirit is being 
accomplished in you. You may be painfully conscious of 
shortcomings and sins, and even of backsliding, yet while 
you confess, repent, regret, and suffer deeply for your sins, 
you may rest on Christ and receive forgiveness. But are you 
really a stone in that spiritual temple ? When a sanctuary is 
to be erected some material will be brought there to be used 
in constructing the building, but not to be incorporated into 
it. When the building has been completed, this material is 
removed. To have been near the kingdom of God will not 
help us ; we must become a part of that kingdom. This vital 
relation is further made clear to us by another figure in our 
text, namely, "fellowcitizens with the saints, and of the house- 
hold of God." The guest or the stranger may know more 
about etiquette than the members of a family, he may occupy 
the place of honor in that home, yet he cannot enjoy the 
perfect freedom of the members of that family. His visit 
will bear a certain stamp of dignity and reserve, while the 
members of the family are on terms of perfect intimacy with 
one another. Furthermore, the visits of that guest may be 
short, few, and far between, but the members of the house- 
hold associate daily. In what relation do you stand to the 
Lord? Are you a living stone in the holy temple, or a stone 
not incorporated into the building? 

Lord Jesus, receive me and preserve me as a member in 
the household of God. Amen. 



268 MAY THIRTIETH 



Mag otytrttrti? 



This is that which was spoken by the prophet Joel; And it shall 
come to pass in the last days, saith God, I will pour out of my 
Spirit upon all flesh: and your sons and your daughters shall 
prophesy, and your young men shall see visions, and your old 
men shall dream dreams: and on my servants and on my hand- 
maidens I will pour out in those days of my Spirit; and they 
shall prophesy: and I will show wonders in heaven above, and 
signs in the earth beneath; blood, and fire, and vapour of smoke: 
the sun shall be turned into darkness, and the moon into blood, 
before that great and notable day of the Lord come. Acts 2: 
16—20. 

The sermon preached on the first Christian Pentecost is in 
many respects the most remarkable sermon ever preached on 
earth. Prefaced by the Spirit's tongues of fire and by a 
sound as of the rushing of a mighty wind, it pierced the 
hearts of a congregation gathered from every nation under 
heaven. God's choice of Peter to deliver the sermon bears 
testimony for all time to the abundant sufficiency of God's 
forgiveness. The fearlessness of Peter and the power of his 
words testify to the transforming power of the Spirit, who is 
able to change a timid, backsliding disciple into a bold wit- 
ness for Christ, willing to sacrifice, if need be, even his life 
in his Master's service. This sermon finds its basis and start- 
ing point in a promise out of God's own mouth, and possesses 
therefore the all-conquering power of truth. The apostle can 
point to himself, his surroundings, the whole congregation of 
believers, and say, This is that which was spoken by the 
prophet. Such a sermon cannot fail to be effective. Far 
back in the time of the Old Testament God had promised to 
send his Spirit. At the time the promise was given, none of 
the essential conditions for its fulfilment as yet appeared. 
The Son was not yet given. But the obstacles to his coming 
into the world were removed one after another. The Son 



MAY THIRTIETH 269 



came, lived his pure, divine-human life, gave his life in death, 
rose again, was seated on the right hand of the Majesty on 
high, and then sent the Spirit. What wonderful occurrences 
intervene between the day when the promise was given 
through Joel, and the wonders of Pentecost! When God 
gives a promise, he keeps it, though the legions of hell and 
the whole world oppose its fulfilment. The promise of the 
Spirit is a promise given to all flesh, and so also to you. 
Those who are far off have the same right as those who are 
nigh. The nations that once were far off have already, in 
great measure, been brought nigh. This is true also of indi- 
viduals. Whether far off or nigh, the promise of the Spirit 
is unto you and unto your children, assuredly the most 
precious treasure of the family, far more precious than the 
greatest earthly inheritance and the highest emoluments of 
life. Your sons and daughters, young men and old men, 
servants and handmaidens, all are especially mentioned as 
partakers in the promise. The Spirit calls those of every 
age and every station in life, in order that they may all glorify 
Jesus. Each one has his own distinctive mission. The Holy 
Spirit inspires the young man for one office in God's vine- 
yard, the elder for another. All are needed. Oh, that we 
could appreciate the greatness and the value of the promise 
of the Spirit ! "It shall come to pass in the last days," — are 
not these "last days" our own day and age? The pouring 
out of the Spirit is linked with the final judgment of God 
upon the world. Where the fire and mighty wind of the 
Spirit are not permitted to enter in, there the blood, and fire, 
and vapor of smoke of the judgment will break forth on the 
day of God's wrath. 

Lord, I have profited so little by the riches of Thy promise. 
Do Thou graciously help me to be faithful to Thy Spirit. 
Amen. 



270 MAY THIETY-FIRST 



iUag Stytrtg-tot 



Therefore let all the house of Israel know assuredly, that God 
hath made that same Jesus, whom ye have crucified, both Lord 
and Christ. Acts 2: 36. 

The last word of Peter's sermon at Pentecost is Christ. 
Christ was the center of his entire address. Christ is the 
beginning, and the end, — in other words, the sum total of all 
that he had to say. It is indeed worth while to search out 
the secret of the power of this plain and simple, yet wonder- 
fully effective sermon. The Holy Spirit pictures Christ to 
that assembled throng, — there lies the secret. On that day 
Peter might have given a glowing account of his own super- 
natural experiences and those of his associates, or called upon 
them to testify about their own baptism of the Spirit, but 
there is not a word of that. All that is merely human must 
give place to the testimony of Christ. It might also have 
been proper to disprove fully the sneering remark of the 
scoffers, that the disciples were filled with new wine, but the 
apostle merely enters a brief, calm, and positive denial. His 
duty was not to hurl invectives at his opponents, but to preach 
Christ. Have we not something to learn from this? Peter 
appeals to their knowledge of the life of the God-man, Jesus 
Christ, who was approved of God by mighty works, signs, and 
wonders. Then he directs them to Calvary's brow, where they, 
through lawless men, had crucified him. Ye have taken, ye 
have crucified and slain him, says Peter. These words pierce 
their hearts like lances. When he had thus pictured Christ 
crucified, he goes on to describe Christ's resurrection from the 
dead. He shows how the promise to David of a seed whom 
Hades and death could not keep, had been fulfilled in the 
resurrection of Christ. This same Christ has been exalted 
by God, who has made him both Lord and Christ, and a proof 



JUNE FIRST 271 



thereof was the outpouring of the Holy Spirit, of which they 
had been eye-witnesses. Many in that vast throng then lifted 
their eyes heavenward to Jesus. Though dimly, they beheld 
him, despised, rejected, and accursed by them, but honored, 
resurrected, and glorified by God. There they stood, heavily 
weighted with shame and guilt. They realized then how near 
Christ had been to them in the past, but they had no regard 
for him. Now they beheld him in an attitude of forgiveness 
extending his loving arms to them from on high. Oh, that 
we all might thus see Christ ! Sin and grace, sin and grace — 
thus chimed the sweet bells of Pentecost. Ye sinners, repent ! 
Behold, the Spirit of Pentecost still directs your eyes to 
Christ ! 

Lord God, pour out Thy Spirit in flames of divine love 
upon Thy people always. Amen. 



Mnt Wxt&t 



Now when they heard this, they were pricked in their heart, 
and said unto Peter and to the rest of the apostles, Men and 
brethren, what shall we do? Then Peter said unto them, Re- 
pent, and be baptized every one of you in the name of Jesus 
Christ for the remission of sins, and ye shall receive the gift of 
the holy Holy Ghost. For the promise is unto you, and to your 
children, and to all that are afar off, even as many as the Lord 
our God shall call. And with many other words did he testify 
and exhort, saying, Save yourselves from this untoward genera- 
tion. Then they that gladly received his word were baptized: 
and the same day there were added unto them about three thou- 
sand souls. Acts 2: 37 — 41. 

These words describe the effect of Peter's sermon on the 
day of Pentecost. So profound was the impression that vast 
numbers were touched to the quick with the stinging sense 
of sin, and about three thousand souls embraced the faith. 
It may be that not all those whose hearts were pricked and 



272 JUNE FIRST 



pierced with penitential sorrow became true believers, but 
only those of whom it is stated that they received his word 
and were baptized. Some are not even pricked in their con- 
science ; others stop with repentance alone ; yet three thousand 
souls lay hold of salvation in Christ through faith. What is 
your experience ? If you had treasured the impressions made 
on you by the Word of God, would you not then have made 
more progress as a believer? It may be that you never felt 
your conscience stirred, and that you have never repented. 
David exclaimed, "Thine arrows stick fast in me and Thy 
hand presseth me sore" (Ps. 38: 2). The arrow was lodged 
so deep in the wound that he could not draw it out. You 
may have felt the sharp two-edged sword of the Word of God 
pricking your heart, still you have evaded its point, and have 
eased the pain of the wound with the balm of excuses. Ee- 
member, poor sinner, that you shall at last stand before your 
God; then the truth shall search your heart, and you shall 
not escape its thrust and sting. Peter exhorted and adjured 
his hearers to repent. By the mercy of God, and by the eter- 
nal weal of your soul we also adjure you : Harden not your 
heart. Peter's sermon caused the earnest inquiry, What shall 
we do ? The Word of God, whether read or listened to, should 
move the heart to earnest inquiry. The sinner ought to be 
aroused from his apathy and his soul stirred to its depth. 
It should cause men to ask, Lord, what shall we do? How 
shall we be forgiven, justified, accepted? How shall we find 
peace and reconciliation? The answer is always the same: 
Eepent ! Christ spoke that word of warning and admonition 
again and again. Peter repeated it in his Pentecostal sermon : 
Eepent, accept forgiveness of sin, receive the Holy Ghost. 
The things in your heart which the Word condemns must be 
rooted out, either in the first repentance, or in the course of 
your life in the faith. You cannot outgrow your sinful 



JUNE SECOND 273 



propensities. You will require continual forgiveness; you 
will need to be constantly assured of forgiveness. And the 
one thing needful above all else is, that you receive the Holy 
Spirit, according to the promise which is unto you, and to 
your children^ and to all that are afar off. 

Lord God, grant that according to Thy will I may hearken 
to Thy Word, be truly penitent, accept forgiveness and receive 
the gift of Thy Holy Spirit. Amen. 



O the depth of the riches both of the wisdom and knowledge of 
God! How unsearchable are his judgments, and his ways past 
finding out! For who hath known the mind of the Lord? or who 
hath been his counsellor? or who hath first given to him, and 
it shall be recompensed unto him again? For of him, and through 
him, and to him, are all things: to whom be glory for ever. 
Amen. Rom. 11: 33—36. 

This song of praise is in the first place an encomium upon 
God's eternal decree of election. The casting away of Israel 
had caused the tender and affectionate apostle great heaviness 
and continual sorrow in his heart. But when the Holy Spirit 
revealed to him the wonderful counsel of God, he saw that the 
casting away was but in part and for a time, until the fulness 
of the Gentiles be come in. Then in great joy he lifts his 
voice in praise of the infinite riches of the wisdom and knowl- 
edge of God. Thus those things which most grieve earnest 
Christians here on earth become subjects for fervent songs of 
praise, when seen in the light of the Lord's wonderful 
guidance. There shall be an "acceptable year of the Lord 
to comfort all that mourn, to give unto them beauty for 
ashes, the oil of joy for mourning, the garment of praise for 
the spirit of heaviness, that the Lord might be glorified" 



274 JUNE SECOND 



(Is. 61: 2, 3). Paul praises the judgments and ways of the 
Lord. Of them King David also sang praises upon his harp, 
and they are worthy of our songs of praise. If we could trace 
them in the history of the world and in the history of God's 
kingdom, we should adore and worship the Lord. Where the 
worldly wise see only chance, or an inevitable necessity, inde- 
pendent of divine control, there we by the light of faith see 
the Lord's judgments and ways. These are by no means least 
worthy of praise where they enter into the concerns of our 
own lives. "The way of the just is uprightness: thou, most 
upright, dost weigh the path of the just. Yea, in the way of 
thy judgments, Lord, have we waited for thee" (Is. 26 : 
6 — 8). His judgments are not only just, but also gracious. 
He breaketh the bow of the strong, and girdeth the weak with 
strength. He fills the hungry with good things, and the rich 
he sends empty away. He absolves those who judge them- 
selves. Yes, where the judgment of men is severe, there the 
penitent soul is saved through the judgment of the Lord. 
Where, to the eyes of men, God's ways seem to terminate, 
there in reality they begin to open and expand. Where Satan 
and the world attempt to obstruct the divine forces, there they 
gather strength, like the flood of the dam, to break forth with 
redoubled vigor. God's ways are as sure and enduring as the 
stars in their courses. No one who chooses the Lord's way 
will be disappointed. How fully and completely ought we to 
commit our ways unto the Lord, without seeking to know his 
mind or to be his counsellors. All eternity shall resound with 
the song of universal praise to him for his just judgments 
and holy guidance. Of him are all things; he is the source 
and origin of all. Through him are all things; he governs 
and directs all. To him, to his glory, all things tend. To 
him be glory for ever. Amen. 



JUNE THIRD 275 



Mm Gtytrfc 



Behold, what manner of love the Father hath bestowed upon 
us, that we should be called the sons of God; therefore the world 
knoweth us not, because it knew him not. Beloved, now are we 
the sons of God. I. John 3: 1, 2. 

Behold, admonishes the apostle. On the banks of the Jor- 
dan he himself had heard his namesake, John the Baptist, 
proclaim the same word, and it had then opened to him a 
new world of blessedness in communion with the Lamb of 
God. Now the apostle in turn admonishes us to behold. We 
need something to assure our heart and steady our eyes, a 
fixed and steadfast goal for our spiritual vision in a time of 
incessant shifting from this to that, when men cry on all 
sides, Here is the truth, and, There is the truth ! The apostle 
points us to the loving heart of God. Behold, how the Father 
hath loved us ! Into this abyss of love the eye of faith may 
look, but never sound its depth. Two forces reveal themselves 
in love: the one attracting the beloved for intercommunion, 
the other prompting sacrifices in behalf of the loved one. The 
former force reveals itself when God through his love draws 
the fallen sinner so closely unto himself, and into his very 
heart, that he becomes a child of God. The latter form mani- 
fests itself in that love which compelled God to give his own 
Son in the condemnation of death in behalf of his fallen chil- 
dren. God poured forth all his love when he adopted us as 
his own children in Christ. If you would endeavor to measure 
the depth of God's love, consider the magnitude of God's 
sacrifice, and the glory of the adoption as sons of God through 
Christ. The following words in our text also reveal the great- 
ness of God's love: now are we. It is you and I that are 
called the sons of God. In reading the text emphasize this 
word, not only by laying the stress of your voice on the word, 



276 JUNE FOURTH 



but also by throwing the stress and weight of your own guilty, 
sin-burdened heart upon the loving heart of the Father. We, 
the lost, the hard-hearted, the faithless, we are called the 
sons of God. The Lord be praised, that I also may be num- 
bered among those who accept the gift. And the more fully 
we realize the meaning of the blessed words, Now are we the 
sons of God, the greater seems the privilege of kinship, the 
more overwhelming the Fathers love. We are — we are not 
merely called — the children of God. We are made partakers 
of the nature of God. The world may call us dreamers and 
fanatics, yet we rejoice and sing: children of God — such we 
are. Now, says the apostle. It is natural for children to 
desire possession of a thing at once. A promise that looks to 
the future for its fulfilment hardly satisfies them. It is for 
all to gain happiness here and now, as children of the house- 
hold of God. Though our heart be like a raging sea, though 
our conscience accuse and our mind be filled with doubt, yet 
there is room now in the bosom of the Father, the precious 
blood of his Son is valid now for all that confess their sins, 
and now stands the High Priest, interceding for us in the 
holy of holies, the just for the unjust. 

How wonderful, God, is Thy boundless love ! Give unto 
me the mind and heart of a child that I may truly thank 
Thee. Amen. 



Hum 3 flurtlj 



Beloved, now are we the sons of God, and it doth not yet appear 
what we shall be: but we know that, when he shall appear, we 
shall be like him; for we shall see him as he is. I. John 3: 2. 

True Christians are conscious that they are children of God. 
The Holy Spirit imparts to them this certainty. He bears 
witness with our spirit that we are the children of God. True, 



JUNE FOURTH 277 



we do not always keep this fact clearly before us, and in mo- 
ments when sins and doubts beset us, we cannot hold fast to 
this testimony without a struggle. When the present is filled 
with perplexity and gloom, how can we expect to see the 
future clearly? Not always sure of what we now are, how 
can we know what we shall be ? But the more fully we accept 
the testimony of the Spirit, the more joyful will be our an- 
ticipation of the future state. It is not yet made manifest 
what we shall be. We have no adequate symbols by which the 
future glory of the children of God can be revealed to us. 
What development of being awaits us, to what services God 
shall appoint us, with what honor he shall crown us in the 
hereafter — of these things we are altogether ignorant. They 
are God's secrets. Not only we, but the angels of God — and 
it may be God himself — look forward with joy to the sur- 
prises in store for us in the transfiguration that awaits us 
when we enter into eternal bliss. Heaven's gifts will indeed 
be great surprises to God's children. The rewards for service 
well done will fill us with raptures of bliss. Unbounded will 
be our joy when we shall realize the change that we have 
undergone. Although we cannot clearly grasp what will take 
place, yet we know that we shall be like Jesus. Glorious 
knowledge! When he comes at last in the clouds, all who 
loved him, though they saw him not, shall see him divest- 
ed of every trace of his humiliation and clothed with divine 
majesty and glory. Just as the electric spark leaps from the 
coil of a battery, electrifying that with which it comes in con- 
tact, so will the glory of Christ be transmitted, in the twink- 
ling of an eye, to all his loved ones, when they shall see him 
face to face. When at last our resemblance to him is per- 
fected, then hope shall be changed into beatific vision. It 
follows therefore that the highest form of wisdom is to look 
to Jesus, notwithstanding all sins and shortcomings of our 

Daily Meditations. 19. 



278 JUNE FIFTH 



own, until we are made perfect through the glorious vision 
of God. 

Lord Jesus, quicken me through Thy Holy Spirit that I 
may seek Thee and await Thy glorious revelation from heaven. 
Amen. 



Mm JffiftJf 



And every man that hath this hope in him purifieth himself, 
even as he is pure. Whosoever committeth sin transgresseth al- 
so the law: for sin is the transgression of the law. And ye know 
that he was manifested to take away our sins; and in him Is no 
sin. Whosoever abideth in him sinneth not: whosoever sinneth 
hath not seen him, neither known him. Little children, let no 
man deceive you: he that doeth righteousness is righteous, even 
as he is righteous. He that committeth sin is of the devil: for 
the devil sinneth from the beginning. For this purpose the Son 
of God was manifested, that he might destroy the works of the 
devil. Whosoever is born of God doth not commit sin; for his 
seed remaineth in him: and he cannot sin, because he is born of 
God. I. John 3—9. 

Because the seed of God abideth in believers, they have the 
surety of adoption. To be born of God implies, then, essen- 
tial unity with God. Just as the descendants of Abraham 
have peculiar racial characteristics, which distinguish them 
from other races, so are also God's children "a peculiar people 
unto himself" through the seed of God abiding in them. 
This is the main reason why the world knows us not. The 
world can bear to have people profess religion, just so they 
remain worldly-minded at heart. But wherever the world 
finds true piety, it shrugs its shoulders in scorn and bitter 
hatred. The hypocrite can mingle freely with the world; 
not so the child of God. Even husband and wife will be 
strangers to each other, if the one be worldly-minded, while 
the other is a child of God. Let us never seek companionship 
with the world. Another result of the seed of God abiding 



JUNE FIFTH 279 



in believers is, that they purify themselves even as Christ 
is pure. Christ, the eternally begotten Son of the Father, 
lived a perfectly holy and sinless life while on earth. His 
purity is also our pattern and urges us to seek perfect moral 
purity. If a child of God has been overtaken or surprised 
by some unexpected temptation and has fallen into sin and 
error, the indwelling Spirit begins to groan, the conscience is 
stricken and peace is gone, until the conscience has been 
purged from sin through the blood of Christ, and peace with 
God has been restored. A child of God cannot live in sin, 
because a divine life has been kindled in him. He is born 
of God. Though still beset with sins, because of the depravity 
in his nature, yet he does not habitually practice sin, but 
keeps up a continual warfare against it. Sin is foreign to 
him, for there is a divine principle of life in him, so that his 
life aim is purity and holiness. It is essential for time and 
eternity, that he be dead to sin and the world. He cannot 
but loathe sin and despise it in every form. This separates 
him from the world, and it is a sign of the change he has 
undergone from death to life. In anticipation of the second 
advent of Christ we live in daily purification through the blood 
of Christ, shed for the remission of sins. Let no one be 
deceived. Only he who works righteousness is righteous. He 
who harbors and excuses sin is of the seed of the devil. "Be- 
hold, I come as a thief. Blessed is he that watcheth, and 
keepeth his garments, lest he walk naked, and they see his 
shame" (Eev. 16: 15). "He that overcometh, the same shall 
be clothed in white raiment; and I will not blot out his name 
out of the book of life, but I will confess his name before my 
Father, and before his angels" (Eev. 3:5). 

May I be ready to meet my Lord! Let not, Lord, the 
hope kindled in my heart, that I may become like Christ, be 
put to shame. Amen. 



280 JUNE SIXTH 



3lmt? §foeifj 



Give thanks unto the Father, which hath made us meet to be 
partakers of the inheritance of the saints in light: who hath 
delivered us from the power of darkness, and hath translated us 
into the kingdom of his dear Son: in whom we have redemption 
through his blood, even the forgiveness of sins. Col. 1: 12 — 14. 

While the Colossians were fruitful in every good work, and 
were strengthened with all might to the inner man, they 
must, by no means, neglect to give thanks unto the Father, 
who had made them meet to be partakers of the inheritance 
of the saints in light, and had delivered them from the power 
of darkness and translated them into the kingdom of his dear 
Son. Our deliverance from the power of darkness, and the 
recording of our names in the book of life continue to be the 
ever new subject for praise during the whole progress of 
growth and development of our spiritual life. The forgive- 
ness of sins is the deliverance from the power of darkness. 
No exertion, no struggle, however honestly and faithfully pur- 
sued, can deliver us from the power of darkness, but the for- 
giveness of sins shatters at once the bonds and fetters of 
Satan. His power may be ever so great, but through the for- 
giveness of sins we are liberated from his dominion forever. 
The kingdom of Satan is in its essence darkness, that is, sin; 
every one of its citizens is kept in darkness or ignorance of 
his true state; and eternal darkness, or death, is the final 
inheritance of all who remain in that kingdom. The king- 
dom of the Son is the kingdom of light; truth, righteousness, 
and eternal joy prevail there; there is light. Jesus said to 
the Jews, "The truth shall make you free" (John 8: 32). 
When the truth begins to shine into your heart and discloses 
your sin, so that you stand forth in the light before the Lord, 
then you are not far from the kingdom of God. If you then 
believe in Jesus and the cleansing in his blood, you enter into 



JUNE SEVENTH 281 



God's kingdom and receive a new mind, begotten of the Spirit 
and adapted to the light, through which you take delight in 
being a subject in the kingdom of Jesus. Has this experience 
been yours ? If so, give thanks unto the Father without ceas- 
ing. Even if it is long since you were translated into the 
kingdom of God, do not cease to give thanks to your Father 
who saved you; thank him with the same childlike joy that 
prompted your first thanksgiving. When a subject of one 
kingdom becomes a citizen of another kingdom, he is no 
longer subject to the laws of the former kingdom; he has a 
portion of inheritance in the new kingdom. David, in his 
day, exclaimed, "The lines are fallen unto me in pleasant 
places; yea, I have a goodly heritage" (Ps. 16: 6). Should 
then we, the children of the new covenant, be unmindful of 
the inheritance of the saints in light ? We possess it already ; 
let us then thank and praise the Lord for it. Let us abide in 
the forgiveness of sins. This is the way for the communion 
of saints to the resurrection of the dead and life everlasting. 
There, in the life everlasting, in peaceful possession of the 
glorious inheritance of the saints in light, we shall from the 
fulness of our hearts give thanks unto the Father. 

Heavenly Father, Thou who art able to give me an inherit- 
ance among all them which are sanctified, lead Thy child 
through this world of darkness unto Thy wonderful light. 
Amen. 



Mm IS>mttilj 



Who is the image of the invisible God, the firstborn of every 
creature: for by him were all things created, that are in heaven, 
and that are in earth, visible and invisible, whether they be 
thrones, or dominions, or principalities, or powers: all things 
were created by him, and for him: and he is before all things, and 
by him all things consist. And he is the head of the body, the 
church: who is the beginning, the firstborn from the dead; that in 



282 JUNE SEVENTH 



all things he might have the preeminence: for it pleased the 
Father that in him should all fulness dwell: and, having made 
peace through the blood of his cross, by him to reconcile all 
things unto himself; by him, I say, whether they be things in 
earth, or things in heaven. Col. 1: 15 — 20. 

No words could exalt Christ more than these do. He is 
begotten of the Father from the beginning of time, and not 
created. He is the image of God the invisible. He is the 
ground, means, and end of the created universe. All things 
have been created through him and unto him. Through him 
have sprung into existence all the heavens with their glory. 
They were formed to be filled with his glory. They mirror 
Christ, each object there being an image of him. He is the 
center and life of the heavens. The thrones, the lordships, 
the principalities, and the dominions were created through 
him and unto him. The power, wisdom, purity, and glory of 
the angelic hosts emanated from him, and the angels stand 
in his presence, serving him as their King. How perfect 
must he be who has created the angels through his word, 
who fills their hearts with bliss and their lips with praise at 
the sight of the glory of his countenance! The apostle en- 
deavors to remove every trace of misunderstanding as to the 
divine majesty of Jesus by showing that all that has been 
created has its origin and aim in him alone. Beyond the 
utmost bounds of human vision, beyond the most distant 
constellation, far above the realm of man or finite spirit, ex- 
tends his realm. You also are created through him and unto 
him. But sin has entered into the universe and marred the 
original creation. Therefore Christ came to earth and gave 
his life as a propitiation for the sin of the world. Through 
his resurrection he is the first-fruits of the assembly of the 
saints, which constitute the new creation through the power 
of his cross. All must be cleansed through his blood in order 



JUNE EIGHTH 283 



to enter into this new creation, which will remain when the 
visible heavens and earth shall have passed awa} r . Yon also 
must be transformed at the cross of Jesus, if you are to belong 
to his kingdom and live unto him. This is the supreme pur- 
pose of your life. If you do not reach this goal }^ou have 
lived in vain. Christ's majesty transcends all human com- 
prehension. What an honor to be a member of his body 
through a living faith ! 

Lord Jesus, give me grace to meditate both on Thy infinite 
majesty and on my utter insignificance, and let me remain 
a member of Thy kingdom. Amen. 



Mm iagljtlj 



And you, that were sometime alienated and enemies in your 
mind by wicked works, yet now hath he reconciled in the body 
of his fiesh through death, to present you holy and unblameable 
and unreprcveable in his sight: if ye continue in the faith ground' 
ed and settled, and be not moved away from the hope of the 
gospel, which ye have heard, and which was preached to every 
creature which is under heaven; whereof I Paul am made a 
minister. Col. 1: 21—23. 

The ultimate aim of every human being, according to God's 
plan, is that he be presented holy and without blemish and 
unreprovable before him on the day of judgment. Con- 
sider fully this glorious goal — to stand perfect before God. 
From God have we gone forth, unto God we return, as he 
says, Return, ye children of men. Man strains the tie that 
binds him to his Creator. The fools even say, There is no 
God. But when the God whom they have denied calls them, 
then they must come and stand in his presence. To know 
the goal of our existence is indeed important, and such a 
certainty puts its stamps on our life. If a citizen seeks an 
audience with his ruler, he makes all the preparations neces- 



284 JUNE NINTH 



sary for such an interview. If he lives at a distance, he 
makes a journey to the capital. He ascertains when he may 
be presented at court, and what forms of etiquette are re- 
quired. Should he happen to meet a fellow traveler who is 
also seeking an audience, he will be drawn to him by the com- 
munity of interest. Fellow citizens, we travel together to the 
royal palace of our divine King for a last audience. Should 
it not be evident, by our words and deeds, that the earnest 
longing of our heart is to be presented perfect at last before 
him? But how can sinful man ever stand sanctified before 
God's throne ? The apostle answers that question in the words 
of our text : through the sacrifice made by Christ in the body 
of his flesh. We have been reconciled to God through the 
atonement wrought by Jesus Christ. unregenerate sinner, 
be reconciled to God, and you will find cleansing and sancti- 
fying power through the blood of the Eedeemer. Come to 
Christ while the way still lies open. We who believe are fear- 
ful, lest we be drawn from the hope of the gospel, and are 
anxious that we may stand at last unreprovable before our 
God. Satan may roar, but we have no fear. He may tempt 
us, but we will not be led astray, if we cling with childlike 
faith to our Saviour. To continue steadfast in faith is our 
safety. That is our impregnable fortress. My soul thirsteth 
for God, for the living God: when shall I come and appear 
before God (Ps. 42: 2)? 

May I soon behold his countenance. Amen. 

3lrou> Nmitj 

God is love; and he that dwelleth in love dwelleth in God, and 
God in him. Herein is our love made perfect, that we may have 
boldness in the day of judgment: because as he is, so are we in 
this world. There is no fear in love; but perfect love casteth out 
fear: because fear hath torment. He that feareth is not made 
perfect in love. I. John 4: 16 — 18. 



JUNE NINTH 285 



God is love. His very being overflows with love. All his 
perfections are charged with love. The fountain of all love 
is God. He is the blessed God because he loves perfectly. 
He loves, as the sun sheds its light, because of inherent neces- 
sity ; and he can find no satisfaction in his love unless he may 
bestow himself fully and completely upon a creature capable 
of receiving his love. We, creatures of the dust, have the 
unspeakable privilege of being able to receive this love into 
our hearts. This is the earnest of our nobility and our honor. 
And yet in our state of sinfulness nothing is more foreign to 
our nature than to admit this love into our hearts. The Holy 
Spirit must prepare the way. He must first awaken in us 
faith in God and in God's love to us, before that love can find 
lodgment in our hearts. Ever since the fall of man our atti- 
tude towards God and his love has been that of stubborn un- 
belief. When Eve listened to the words of the serpent, doubt 
as to God's love gained entrance into the human heart, and 
as a destructive poison it yet dwells there. You can never 
believe in God's love until the unbelief in your heart has 
turned upon yourself, and you find that your greatest afflic- 
tion is your inability to love. How consoling, then, for the 
poor, wretched sinner with his heart utterly bereft of love to 
yield himself to the love of God and abide confidently in it 
to the end ! We cannot know God until we dwell in his love. 
But if we dwell in his love, we shall dwell with God, and God 
with us. This love which we receive from God shall triumph 
on the day of judgment when he who dwells in the love of 
God shall stand before him with boldness. Because as he 
(Jesus) is, so are we in this world. Jesus dwelt in God's 
love through every hour of his life on earth, and in conse- 
quence he was possessed of a boldness which nothing could 
disturb. So, if we dwell in love, we too may enter into God's 
presence with the freedom of a child in its father's house. 



286 JUNE TENTH 



Enter into the presence of God with assurance; be not filled 
with servile fear. Whatever your sin, whatever your short- 
coming, tell it all with frankness to him. If you have fallen, 
seek not to evade your God. He loves you still. Is your soul 
filled with misgivings? Is your faith weak? Is your heart 
anxious and full of fear? Then your love is yet imperfect, 
because perfect love casteth out fear. But be of good cheer; 
however imperfect your love may be, God's love for you is 
perfect. Dwell confidently in that love and your fear shall 
vanish. When the love of God gains entrance into your heart 
and dwells there, fear shall be utterly cast out and joy and 
gladness in the Lord reign there instead. 

Lord, my God, kindle and keep ever alive in my heart a 
true faith in the love wherewith Thou lovest me. Amen. 



Mm Stent!? 



We love him, because he first loved us. If a man say, I love 
God, and hateth his brother, he is a liar: for he that loveth not 
his brother, whom he hath seen, how can he love God whom he 
hath not seen. And this commandment have we from him, That 
he who loveth God love his brother also." I. John 4: 19 — 21. 

God is love. Let us love him who first loved us. When 
God's love has taken form within us, it radiates from us to 
others. There can be no life without motion and action. The 
work of the new life is to love. No one can obey the com- 
mandment of love, unless the divine spark of God's love has 
been kindled in his heart, for the apostle does not here speak 
of a natural love. A command, be it ever so imperative, can- 
not create life, but if Jesus Christ has taken his abode in our 
heart, we live, and then we also love. God is the first to love. 
While we were still the enemies of God, wretched, detestable 
unbelievers, he loved us, and, by the compelling power of his 
love, conquered our unbelief and brought us in humble sub- 



JUNE TENTH 287 



mission to his feet. Our greatest glory is to become like unto 
God. Nearest to God is he who loves most. May we imitate 
him also in this that we love first. It is only natural for man 
to return the affection of those who love him. "If ye love 
them that love you, what reward have ye? do not even the 
publicans the same ?" But if we love first, while our brother 
still hates and despises us, that is the work of grace. Do not 
expect to be loved, until you have revealed your love. For his 
sake, who first loved you, love others, even if your love is not 
returned. The degree of your love of God is measured by 
your love of your brother. The latter is to the former as the 
heat is to the fire : it is the radiation of God's love from your 
own heart. The smaller the fire, the less heat. If you do not 
love your brother, whom you see, how can you love God, whom 
you do not see ? It will help you to love your brother to see 
him often. Call on him in his trials and sorrows. Keep him 
in mind when you enter your inner chamber to commune 
with God in prayer. Love your brother, if you can do but 
little else for him. Your love may be just what he needs more 
than anything else. Your brother may be on the verge of 
despair and spiritual shipwreck, and by manifesting your love 
in his hour of distress you may perhaps be able to rescue his 
faith in God's love. Dear brethren, first and last let us love 
God and one another ! 

Faith and love are the conditions; 
All on faith and love depends; 

Love of law is the fulfilment, 
Faith God's mercy apprehends; 

Who hath faith shall see salvation, 
Who hath love shall life obtain. 

May, O Lord, Thy love possess us, 
And Thy Spirit in us reign. 

Nearer, Lord Jesus, to Thee ! Nearer to Thee even in our 
brotherly love. Amen. 



288 JUNE ELEVENTH 



3lmt£ iEImttttj 



Paul, a servant of Jesus Christ, called to be an apostle, separat- 
ed unto the gospel of God, (which he had promised afore by his 
prophets in the holy scriptures,) concerning his Son Jesus Christ, 
our Lord, which was made of the seed of David according to the 
flesh; and declared to be the Son of God with power, according 
to the spirit of holiness, by the resurrection from the dead: by 
whom we have received grace and apostleship, for obdience to 
the faith among all nations, for his name: among whom are ye 
also the called of Jesus Christ: to all that be in Rome, beloved 
of God, called to be saints: Grace to you and peace from God 
our Father, and the Lord Jesus Christ. Rom. 1: 1 — 7. 

Eome was the heart, or center, of the world in the time of 
Paul. Into this great metropolis poured the riches of the 
whole world ; there people of all nations met ; from Eome went 
forth the imperial decrees that had to be complied with every- 
where; from Eome all manner of impiety and immorality 
emanated. The blood emitted from the great tainted heart 
was impure. But soon an announcement went forth: the 
gospel has come to Eome! How the hearts of God's people 
leaped for joy ! If you were told that the person whom you 
love most of all, and for whose salvation your prayers have 
incessantly ascended to the throne of grace — if you were told 
that this person had accepted the gospel, how your heart would 
then rejoice ! To God all things are possible. If the gospel 
could reach Eome it may also go anywhere you ask God to 
send it. By whom, then, had the precious seed been sown in 
the great imperial city? Perhaps by some poor artisan folk, 
such as Aquila and his wife; perhaps by some one whose 
name is unknown to history; quite certainly it was not an 
apostle. What an encouragement for us, dear brethren, 
always to speak a word for the Lord, wherever we may be. 
Behold, what a great fire was kindled by a small spark! 



JUNE ELEVENTH 289 



Neither Peter nor Paul laid the foundation of the church in 
the imperial city. The latter, who had heard reports of what 
had taken place there, and who for a long time had vainly 
sought for an opportunity to visit Eome, now sends the Chris- 
tians there a letter wherein he sets forth the gospel. Wherever 
there is love, it will find a way to bear witness of Jesus; and, 
we may add, where love is wanting, some excuse will always 
be found for ignoring Jesus. Paul was separated unto the 
gospel of God, we may say, entirely set apart for the gospel. 
Although Paul, as the apostle of the Gentiles, was separated 
unto the gospel of God in a peculiar sense, still the same 
should be true of all followers of Christ, inasmuch as it should 
be the aim of their life to proclaim the gospel to the glory 
of God. For what is the essence of the gospel ? "The gospel 
of God," Paul says, "concerning his Son Jesus," the Son of 
God and of David, the mediator, whose atonement is the foun- 
dation of man's salvation and justification. If you have 
Jesus then you have the whole gospel, and if you have the 
gospel, then you have Jesus. But if you have Jesus, then you 
have life. Do not forget that the whole gospel is Jesus alone. 
If you possess this treasure, you are rich indeed. Live, then, 
separated unto the gospel of God, and be a messenger of his 
grace and good will to the world. Phebe, a humble deaconess, 
carried in her traveling bag the precious Epistle to the Eo- 
mans from Corinth to Eome. By her faithfulness in a small 
matter she rendered a service of incalculable value to the 
world. God ofttimes avails himself of insignificant means 
in bringing about his great works. See if you cannot also 
serve the gospel in your humble way ! 

We thank Thee, Lord, that Thy gospel has come unto us ; 
may its grace and joy fill our hearts for Jesus' sake. Amen. 



290 JUNE TWELFTH 



3lmt? Sfottlfilj 



First, I thank my God through Jesus Christ for you all, that 
your faith is spoken of throughout the whole world. For God is 
my witness, whom I serve with my spirit in the gospel of his 
Son, that without ceasing I make mention of you always in my 
prayers; making request, if by any means now at length I might 
have a prosperous journey by the will of God to come unto you. 
For I long to see you, that I may impart unto you some spiritual 
gift, to the end ye may be established; that is, that I may be com- 
forted together with you by the mutual faith both of you and me. 
Now I would not have you ignorant, brethren, that oftentimes I 
purposed to come unto you, (but was let hitherto,) that I might 
have some fruit among you also, even as among other Gentiles. 
I am debtor both to the Greeks, and to the Barbarians; both to 
the wise, and to the unwise. So, as much as in me is, I am ready 
to preach the gospel to you that are at Rome also. Rom. 1: 
8—15. 

The faith of the Romans was proclaimed throughout the 
world. And this, not only because Eome was at that time 
the metropolis of the world, but also because it is one of the 
essentials of true faith that it permits itself to be spoken of. 
If no one ever speaks of your faith in Christ, it is likely be- 
cause you have none. Paul also often heard their faith men- 
tioned, and that awakened in his heart an earnest desire to 
come to Eome. He longed to see the Christians there. It 
was not sufficient for the great apostle to know that there 
were Christians in Eome; he wanted to commune with them. 
Where the life in God is healthy, there is also need of associa- 
tion with the brethren. This need is twofold. On the one 
hand, there is a desire to share one's own happiness with 
others, and, on the other hand, a desire to learn from others, 
and thus all may be naturally refreshed and established by 
each other's faith. Like Paul, we shall then put the faith of 
the brethren in the first place, and our own faith in the 
second, thus, yours and mine. In his prayers to God Paul 



JUNE THIRTEENTH 291 



had made request that he be permitted to go to Eome. But 
he did not want to go only because of his own inclination, 
but especially because he looked upon himself as a debtor to 
all men. Other men must share the unspeakable joy with 
which the gospel had filled his heart. To every man that you 
meet, you are a debtor. Are you always conscious of that 
fact? Perhaps there is some one among your daily associates 
to whom you have never considered yourself as a debtor. 
Although at some time you may have said a word to clear 
your conscience, you did not thereby cease to be a debtor. 
Life is short. Do not forget that you are your brother's 
keeper. If you are but willing, the Lord will find a way for 
you to serve him. Paul did come to Rome, though not as he 
had planned, but as a poor prisoner, who was cast into one 
of the city dungeons. How wonderful are the ways of the 
Lord, and yet they are all mercy and truth. Paul's imprison- 
ment appeared to be a severe blow to the gospel, but later on 
he writes : "I would ye should understand, brethren, that the 
things which happened unto me have fallen out rather unto 
the furtherance of the gospel" (Phil. 1: 12). It is sufficient 
for us to obey the command to go and serve, leaving the out- 
come to the Lord. 

Kindle in my heart Thy holy love, Lord, and teach me 
to commit myself with childlike faith into Thy loving care. 
Amen. 



ilutt? otytrtmtilj 



For I am not ashamed of the gospel of Christ: for it is the 
power of God unto salvation to every one that believethj to the 
Jew first, and also to the Greek. For therein is the righteousness 
of God revealed from faith to faith: as it is written, The just 
shall live by faith. Rom. 1: 16, 17. 

The integrity and modesty with which this confession is 



292 JUNE THIRTEENTH 



made makes it indescribably beautiful. I am not ashamed 
of the gospel. How many of us can make this frank confes- 
sion ? If there ever was a place, where Paul might have been 
tempted to blush for the gospel, it would have been in the 
city of Eome. But Paul had seen the infinite glory of the 
gospel, compared to which all the glory of the world empire 
was as nothing, and for that reason he also in Eome frankly 
and openly confessed Christ. This glory of the gospel lies 
in its being the power of God unto salvation to every one that 
believeth. The saving power of God is embodied in the 
gospel. And we presume that no power of God, as far as it 
has been revealed to us, is greater than his power to save. He 
is able to save to the uttermost (Heb. 7: 25) ; he is able to 
save the chief est among sinners (1 Tim. 1: 15) ; furthermore 
he is able to save alone, without the assistance of the sinner 
(Eom. 3: 24). Within certain spheres the power of man is 
quite considerable ; but on the way of salvation his own power 
will not carry him far. At worst, man attempts to conquer 
sin, believes that he has succeeded, settles down in ease, and 
wakes up from his self-deception in hell. At best, man will 
come to realize that after all his own efforts he lies crushed 
under the burden of sin. Then God's power is made manifest 
in that precious promise of grace for the lost, justification to 
every one that believes; and instantly all transgressions are 
blotted out, all sins forgiven. Oh, lost sinner, throw yourself 
upon God's mercy! Believe in the cleansing power of the 
blood of Christ! This cannot be done without a struggle. 
On the one hand, there is your unbelief, your evil habits, your 
hard heart, but on the other hand, God's promise of free grace 
for the justification of every one that believes. Therefore 
confess all freely, for God's mercy is greater than your sins. 
Embrace his gospel ! When you put all else aside, and, help- 
less, throw yourself on God's saving grace, then you are 



JUNE FOURTEENTH 293 



saved, and the same power which has justified you shall also 
keep you. If we who preach the gospel are debtors, then you 
who hear the gospel are creditors. Why should you be so 
miserable, so poor, so hesitant in accepting the full and free 
gospel? It is for every one who believes, the Jew first, but 
also the Greek; there is no distinction. 

I build on this foundation, 

That Jesus and his blood 
Alone are my salvation, 

The true, eternal good; 
Without him all that pleases 

Is valueless on earth: 
The gifts I owe to Jesus 

Alone my love are worth. 

Dear Lord, make me brave to confess Thy blessed gospel, 
and permit me to go from faith to faith. Amen. 



Mm Steurtmttij 



Godliness with contentment is great gain. For we brought 
nothing into this world, and it is certain we can carry nothing 
out. And having food and raiment let us be therewith content. 
But they that will be rich fall into temptation and a snare, and 
into many foolish and hurtful lusts, which drown men in de- 
struction and perdition. For the love of money is the root of all 
evil: which while some coveted after, they have erred from the 
faith, and pierced themselves through with many sorrows. 
I. Tim. 6: 6—10. 

What is contentment? It is to be satisfied with the lot in 
life that God has given us. We often hear the expression, 
"I am satisfied with my lot." But perhaps the lot in question 
consists of house and land, fields and meadows, daily bread 
and a considerable portion besides. But if the lot were only 
"food and raiment," would then these persons be content? 

Daily Meditations. 20. 



294 JUNE FOURTEENTH 



It is no easy matter to be content. The flesh is not to be 
satisfied. And still there are worldly men who have made 
great progress toward contentment. How dreadful, if the 
children of God in this particular should fall behind ! Con- 
tentment is not in itself "the great gain/' no, only in con- 
nection with godliness. Some men are perfectly content in 
their temporal poverty — without God. That is to be con- 
tent with entirely too little. But to have God, and then be 
satisfied with the most humble earthly lot, in this is great 
gain. Thus it often happens that children of God who pos- 
sess the least of earthly goods are the happiest. — What is 
greed? We find it in our text, literally rendered from the 
Greek, "love of money." Greed is love of money. It is not 
only the actual possession of riches that implies danger, but 
the desire for riches ; they that will be rich fall into tempta- 
tion and a snare. Perhaps you often long for riches. Why? 
Is it because you lack the means to help the needy ? Are you 
not possessed of a longing for money itself? If you do love 
money, reflect that you cannot worship two masters. You 
cannot love God and money at the same time. If the demand 
for luxury and indulgence increases, and it is increasing at an 
alarming pace in our day, the love of money at the same time 
takes possession of our hearts. Some have in this way 
"erred from the faith and pierced themselves through with 
many sorrows." The snare of the deceitfulness of riches 
has entangled innumerable pilgrims to Zion. Perchance you 
yourself at one time marched onward with joy, but now you 
are scarcely able to drag yourself along, being entangled 
in the net. Oh, let us really awake! Nothing can be more 
certain than this: as we brought nothing into this world, so 
we shall carry nothing out. The desire for earthly gain 
brings torments in its wake, the beginning of eternal tor- 
ments. Be satisfied, dear friend, with the Lord, and the por- 



JUNE FIFTEENTH 295 



tion he bestows upon yon. Food and raiment yon receive 
through prayer and labor. God vouches for this. 

Lord, teach me to say from the fulness of my heart, as Thy 
servant of old : Whom have I in heaven but Thee ? and there 
in none upon earth that I desire beside Thee. Amen. 

ilutt? 3Ftftottilj 

I give the charge in the sight of God, who quickeneth all things, 
and before Christ Jesus, who before Pontius Pilate witnessed a 
good confession; that thou keep this commandment without spot, 
unrebukeable, until the appearing of our Lord Jesus Christ: 
which In his times he shall shew, who is the blessed and only 
Potentate, the King of kings, and Lord of lords; who only hath 
immortality, dwelling in the light which no man can approach 
unto; whom no man hath seen, nor can see: to whom be honour 
and power everlasting. Amen. I. Tim. 6: 13 — 16. 

In the most solemn terms the aged apostle charges his son 
Timothy to keep the commandment unspotted and without 
reproach. He realizes that he is soon to depart from this 
life, and while he still has an opportunity, he wants to in- 
scribe the commandment in the young man's heart and, as 
it were, bind it upon his forehead and upon his arm, even as 
Moses had commanded Israel to do. Oh, that every mother and 
father were as concerned about their children in this respect, 
as was the great teacher Paul about his disciple Timothy! 
Are you, who read these lines, a father or a mother, then 
examine yourself before G-od as to how you have done 3 r our 
duty to those whom God has placed in your care. The com- 
mandment, what does Paul mean by that word ? Undoubted- 
ly he means the truth of the gospel as the rule governing our 
lives. Like the light that breaks into rays of varying colors, 
this truth dissolves itself into many rules and directions, yet 
it is but one truth — the commandment. You cannot accept 



296 JUNE FIFTEENTH 



certain portions of the truth, and disregard other portions. 
Such as repentance is, such will faith be; such as faith is, 
such will life be. Accept, therefore, the full gospel truth as 
it is, one commandment. Timothy had received it as a 
divine precept, pure and unaltered; he is to keep it unsul- 
lied, unrebukeable. Pure teachings and holy life, these grant 
us, dear Father in heaven! Let us now for a little while 
sit down with young Timothy on the disciple's stool at the 
feet of the apostle and be taught how to keep the com- 
mandment without spot, unrebukeable. Before the eternal 
Fountain of life, Creator of every living thing, and before 
the Son of man, bound and humiliated, who before Pon- 
tius Pilate gave testimony to the truth, in other words, 
before God in his eternal majesty and before Jesus in his 
deepest humiliation, we are exhorted. We are placed before 
God and Jesus Christ, as they have revealed themselves to us 
here, and as they shall hereafter be revealed, before the King 
of all kings and the Lord of all lords. God, whose glory no 
eye has beheld, shall one day reveal to us his S'on, clothed in 
his own majesty, honor, and eternal power; and then, dear 
friends, we shall surely wish to be numbered among them that 
have kept his commandment. To be rooted and established in 
the faith of God, who is revealed in creation and redemption 
as the fountain of life and love, to be awaiting full revelation 
of the Father and the Son in their common glory — these are 
the prerequisites for doing the will of God. 

Gracious Father in heaven, Thou who hast given me the 
commandment without spot, teach me to keep it without re- 
proach. Amen. 



JUNE SIXTEENTH 297 



Marvel not, my brethren, if the world hate you. We know that 
we have passed from death unto life, because we love the breth- 
ren. He that loveth not his brother abideth in death. Whoso- 
ever hateth his brother is a murderer: and ye know that no 
murderer hath eternal life abiding in him. I. John 3: 13 — 15. 

The world has always hated the children of God. Ever 
since mankind was divided into two groups it has been so, 
and so it will ever be. The world has always hated Christ 
and so it always hates that which is truly Christlike in the 
children of God. The naturally amiable traits in a man's 
character may be appreciated and loved by the world. Hence 
the more amiable a child of God may be, the less enmity will 
he incur from the world, if he but conceals from the world's 
view the life which he lives with Christ. But why does the 
world hate him who loves Christ? The reason is that death 
and life are opposites which can never be reconciled one with 
the other. A life without God is death ; a union with God by 
faith is life; and death is the enemy of life. The life of 
Christ which dwells in a believer's heart is a life of love. 
Since the world is without this life, it cannot love; and he 
who does not love, hates. For this reason the world hates the 
children of God. But he who hates, is a murderer and hath 
not eternal life abiding in him. How terrible not to love the 
children of God ! — Love is possible to a child of God since 
Christ dwells in his heart. We who believe in Jesus must 
therefore tenderly love all our brethren in Christ, for we 
recognize the fact that Jesus, our Master, dwells in each one 
of them. Does the disciple of Jesus, then, hate the world? 
God loves the world; he would save the world. Oh, may every 
true child of God love the world even though he must abhor 
the wickedness of the world ! — What, then, of our own spirit- 
ual condition? Where do we stand? Are we conscious of a 



298 JUNE SEVENTEENTH 



transition from death to life? This is a serious question and 
yon should be able to answer it. When physical life gives way 
to death, the change is perfectly manifest. Should then the 
transition from spiritual death to spiritual life be less easily 
discernible? We know that we have passed from death unto 
life, if this change has really taken place within us. In the 
joyful, blessed consciousness of this fact let us respond to the 
hatred of the world by a life of love in Christ. When we 
fail to love, we deny the life with Christ within us. Let, 
therefore, every one in whose heart the Lord Jesus dwells, 
abide quietly and peacefully in his love. 

Thou, my blessed Lord and Saviour, who knowest how for- 
eign to my nature it is to love those who hate me, do Thou 
fill my heart with the hallowing presence of Thy love, and 
help me to live ever a life of love with Thee. Amen. 



$km dmtttmttlif 



Hereby perceive we the love of God, because he laid down his 
life for us: and we ought to lay down our lives for the brethren. 
But whoso hath this world's goods, and seeth his brother have 
need, and shutteth up his bowels of compassion from him, how 
dwelleth the love of God in him? My little children, let us not 
love in word, neither in tongue; but in deed and in truth." 
1. John 3: 16—18. 

Almost unfathomable are the depths sounded by the hu- 
man mind, but of all that man's intellect can comprehend, 
love is certainly the greatest. He who has not learned to know 
love, knows in reality nothing. Though I understand all 
mysteries, and all knowledge, and have not charity, I am 
nothing (1 Cor. 13 : 2). Before I learned to know Thee, Lord 
Jesus, I did not know love. I knew of a father's and a 
mother's love, and I apprehended something of God's love 
in nature and in my own life, yet the supreme love I did not 
know. But when my heart came to realize that God so loved 



JUNE SEVENTEENTH 299 



me, that he gave his Son for me, and that the Son gave his 
life for me, and when I as a poor sinner at the cross received 
the forgiveness of my sins and peace with God, then for the 
first time in my life did I understand what love is. Dear 
Saviour Jesns, Thou hast loved me not in word, neither in 
tongue, but in deed and in truth. Thy whole life on earth 
was one chain of the deeds of love; love dwelt in every word 
that fell from Thy lips. Whatever else may be true, this I 
know, that Jesus has loved me in deed and in truth every day 
of my life, though in unbelief I sighed that God had forsaken 
me, or in my dark hours I misunderstood his love. It is a 
great thing indeed to be able to confess with John and all 
the other friends of Jesus, that we have learned to know 
love. But, brethren, since we possess this heavenly knowl- 
edge, it should be an earnest that in our association with men 
we do not pass off a false love in word and tongue for the 
genuine love in deed and in truth. But whoso hath this 
world's goods and seeth his brother have need, and shutteth 
up his bowels of compassion from him, how dwelleth the 
love of God in him ? Do you do that ? Then you deny love. 
We ourselves would not be satisfied with certain passive emo- 
tions in God's heart, but we look to him to reveal his love in 
deeds, and we do not look in vain. May we then never for- 
get that our brethren expect the same from us. The whole 
world admits that Christianity is the religion of love. Let 
us prove this in our acts. Nevertheless, love does not give 
without distinction, nor by the mere promptings of sentiment. 
If we have learned to know God's love, then we love indeed 
and in truth, so that our love does not consist in an empty 
show, but that our brethren are benefited by our love. 

I thank Thee, Jesus, that Thou hast taught me to know 
the love divine; teach me also to disseminate this love among 
men. Amen. 



300 JUNE EIGHTEENTH 



$nw iagijtottilj 



My little children, let us not love in word, neither in tongue; 
but in deed and in truth. I. John 3: 18. 

Our dear Saviour has loved us, not in word and tongue, 
but in deed and in truth. From his heaven he saw our dis- 
tress, which so laid hold upon his merciful heart, that he 
came down to this sinful earth and took upon himself our low 
estate. He loved in deed. Every moment of his life he lived 
for others, doing good and helping all, and his death on the 
cross was love's greatest triumph. He loved in truth, be- 
cause he sought not only to help us in our outward distress, 
but went to the root of the matter, first laying bare our sin 
and then giving us a perfect salvation in his name. Yes, 
dear Saviour, Thou hast loved even me in deed and in truth. 
Thy love for me was never a love in word alone : even when 
Thou didst chastise me, Thy love was true, and when my 
heart complained that Thou hadst forsaken me, Thy loving- 
kindness was manifested. Jesus having so loved us, let us also 
love in deed and in truth. The world is profuse in praise of 
love. Nothing has more often been sung, but it generally 
stops at that, and to-day the world still needs love, true, 
active Christian charity, more than anything else. The love 
which is found in the world is a natural compassion rather 
than a love in truth. He who loves his neighbor in truth, 
loves his soul in tHe first place, and hence loves God in the 
person of his neighbor. Let us love in deed and in truth. 
What a world of misery and distress all around us ! To ex- 
press sympathy is not enough : we must stretch out our hand 
in help. Can you see all these unfortunates, who fight in 
despair against poverty and misery in all forms; can you see 
all these drunkards and fallen women, all these children for 
whom nobody cares, all these who are deceiving themselves, 



JUNE NINETEENTH 301 



all these who are ignorant concerning God and care nothing 
for the future life, — can you see all these without loving 
them ? If you love in truth, you will always find the oppor- 
tunity to reveal this love in deed. Perhaps among your own 
associates there may be some sad heart which is waiting for 
you to reveal your love in some little act of kindness. Real- 
ize, dear friend, your relation to your neighbor, and you will 
perhaps find some one very near to you whom you have passed 
by in the spirit of the priest and the Levite in the road to 
Jericho. Begin now to love in truth. The deeds of love 
oftentimes cost you nothing but a little self-sacrifice. 

Almighty God, for what I own, 

Receive and am, to Thee alone 
I ought my thanks to render. 

Teach me to use Thy gifts, I pray, 

To aid the poor, and never stay, 
O Lord, Thy mercies tender. 

Jesus, Thou lovest me, I know, and I praise Thee for Thy 
love. Teach me also to love others with Thy own heavenly 
love. Amen. 



iltttt? Ntototttij 



For this cause God gave them up unto vile affections: for even 
their women changed the natural use into that which is against 
nature: and likewise also the men, leaving the natural use of the 
woman, burned in their lust one toward another; men with men 
working that which is unseemly, and receiving in themselves 
that recompense of their error which was meet. And even as 
they did not like to retain God in their knowledge, God gave them 
over to a reprobate mind, to do those things which are not con- 
venient; being filled with all unrighteousness, fornication, wicked- 
ness, covetousness, maliciousness; full of envy, murder, debate, 
deceit, malignity; whisperers, backbiters, haters of God, despite- 
ful, proud, boasters, inventors of evil things, disobedient to 
parents, without understanding, covenantbreakers, without natur- 



302 JUNE NINETEENTH 



al affection, implacable, unmerciful: who knowing the judgment 
of God, that they which commit such things are worthy of death, 
not only do the same, but have pleasure in them that do them." 
Rom. 1: 26—32. 

The latter part of the first chapter of the Epistle to the 
Eomans contains a dark picture of human misery without 
one ray of light. It begins with speaking of the wrath of 
God over all ungodliness and closes by pronouncing the judg- 
ment of eternal death. Within this dark frame is depicted 
in the blackest colors employed anywhere in Scripture the 
corruption of the human race. Might not the picture be 
overdrawn? No; there are no words too strong wherewith 
to portray the depth of our sins. The madness of sin seems 
to have reached its climax in the unnatural abominations of 
unchastity. This sin was incredibly common in the heathen 
world, which in the days of the apostles inclined to its fall. 
The same infamy was openly practiced in Sodom immediately 
before the destruction of that city; and in our day it is a 
curse far mpre prevalent than most people imagine — a sure 
sign that our times are rapidly ripening for judgment. These 
sins of unchastity, committed man with man, woman with 
woman, or either alone, seek concealment more than any 
other, but are not less prevalent because of this. The vice 
may be closer to you than you think or will admit. Be on 
your guard, that it does not steal into your children's bed- 
chamber. The child often does not understand that by this 
sin a seed is sown which in after years will yield a terrible 
harvest. The young are often led astray by evil companions. 
May every parent and teacher be on his guard. If you have 
escaped this particular sin, be not too confident, but search 
your own heart. Have you not at times been mean and 
quarrelsome? Have you never deserved the epithet of whis- 
perer or backbiter; have you not been insolent and haughty, 



JUNE TWENTIETH 303 



disobedient to your parents? Have you never broken a 
promise, or shown yourself uncharitable, implacable and 
lacking in natural affection? These sins are put on a par 
with murder, malice, and hatred towards God. And now 
comes the judgment upon all these sins: they which commit 
such things are worthy of death. friends, we should all 
be condemned, if the first and second chapters of this letter 
were not followed by a third, in which all sinners are invited 
to the mercy-seat which is sprinkled with the blood of Christ. 
There all the sins in this grewsome catalogue of vice are 
washed away. And after the third chapter come the fourth 
and the fifth, where we are offered peace through faith in 
Jesus, and the sixth, where we are pointed to Christ's vic- 
torious power; and finally, in the eighth chapter, the soul's 
groaning for redemption is answered with the promise of the 
full restoration of body and soul in the resurrection and the 
glorious liberty of the children of God. Thereupon the liber- 
ated prisoners shall sing the song of eternal praise to the love 
of Jesus Christ. 

Cleanse me, dear Jesus, that I may become whiter than 
snow. Amen. 



Mm afamtJMlj 



For the wrath of God is revealed from heaven against all 
ungodliness and unrighteousness of men, who hold the truth 
in unrighteousness; because that which may be known of God 
is manifest in them; for God hath shewed it unto them. For 
the invisible things of him from the creation of the world are 
clearly seen, being understood by the things that are made, even 
his eternal power and Godhead; so that they are without excuse: 
because that, when they knew God, they glorified him not as God, 
neither were thankful; but became vain in their imaginations, 
and their foolish heart was darkened. Professing themselves to 
be wise, they became fools, and changed the glory of the uncor- 



304 JUNE TWENTIETH 



ruptible God into an image made like to corruptible man, and to 
birds, and fourfooted beasts, and creeping things. Wherefore 
God also gave them up to uncleanness through the lusts of their 
own hearts, to dishonor their own bodies between themselves: 
who changed the truth of God into a lie, and worshipped and 
served the creature more than the Creator, who is blessed for 
ever. Amen. Rom. 1: 18 — 25. 

The great central doctrine of Holy Scripture, that man is 
justified by faith, is here affirmed by the apostle, when he 
shows that not the righteousness of God, but his wrath, broods 
over the whole heathen world where faith in a living God is 
wanting. Even the heathen had a talent of truth to make 
use of. That which may be known of God by contemplating 
the work of creation — even his eternal power and Godhead — 
was the talent of truth which the heathen had from man's 
earliest existence. This talent was unrighteously withheld 
instead of being used and made to yield profit through a 
godly life. Here the atheism and godlessness of the heathen 
world begins. Behold the danger of suppressing or withhold- 
ing the truth. May we, who have received a far greater 
talent of truth than the heathen, take warning. — The next 
step in the denial of God was taken, when they did not glorify 
God as God, neither were thankful. We ask every one to 
take notice of this : where men cease to worship and glorify 
God with praise and thanksgiving, they no longer recognize 
the Godhead, but in their foolish hearts and vain imagination 
make him out a lesser and a different God — a mere image. 
The heathen, such as the Greeks and Romans, sank to the 
worship of images of corruptible men, or, like the Egyptians, 
bowed down to the images of animals. The substance of all 
heathenism is the dethronement of God. And this heathen- 
ism also seeks lodgment in your heart, of this you may be 
assured. — The third step, a necessary consequence of the 
former, was, that they, though fools, began to profess them- 



JUNE TWENTY-FIRST 305 



selves wise. When a person begins to think improperly and 
meanly of God he grows great in his own estimation. Pride 
and vanity open the gates to all manner of vice. A conceited 
man God gives up to his lusts. When he fails to glorify God, 
God gives him over to a reprobate mind. This is a divine law, 
and the consequence of its transgression no man can escape. 
— Are there not marks of paganism in the history of our own 
times? A new form of heathenism is knocking at our doors. 
This modern heathenism has culminated in the abominations 
of the old, licentious practice under the euphonious name of 
free love. The way to heathenism, or atheism, is to-day ex- 
actly the same as of old. This generation has disregarded 
the divine truth found in the Bible, ceased to glorify God, 
and such men profess themselves to be wise. 0, that we 
might learn wisdom from their error while there is still time ! 
The wrath of God is revealed against all ungodliness. The 
judgment will not be tardy. my heart, do thou glorify 
God as the one God, thank him, fear him, and love him ! 

Gracious Father, center my heart upon this one thing, to 
fear Thy name. Amen. 



Mm (&wmty-f\tBt 



And you hath he quickened, who were dead in trespasses and 
sins; wherein in time past ye walked according to the course of 
this world, according to the prince of the power cf the air, the 
spirit that now worketh in the children of disobedience: among 
whom also we all had our conversation in times past in the lusts 
of our flesh, fulfilling the desires of the flesh and of the mind; 
and were by nature the children of wrath, even as others. But 
God, who is rich in mercy, for his great love wherewith he loved 
us, even when we were dead in sins, hath quickened us together 
with Christ, (by grace ye are saved;) and hath raised us up to- 
gether, and made us sit together in heavenly places In Christ 



306 JUNE TWENTY-FIRST 



Jesus; that in the ages to come he might shew the exceeding 
riches of his grace in his kindness toward us through Christ 
Jesus. Eph. 2: 1—7. 

And you — so comprehensive is the record enumerating 
those who have corrupted their way upon the earth. If all 
nations and kindreds passed before my eyes, I could call out 
to each one of them : You, even you, were dead in trespasses 
and sins; even you were held captive by the prince of the 
power of the air. If every individual person on earth should 
appear before me, I could in truth say to each one, even the 
best among them : Even you were by nature a child of wrath. 
S'o widely disseminated is the corruption brought about by 
sin. It is also profound and far-reaching, and the more to be 
feared as it is concealed under a fair and pleasing exterior. 
By nature death rules in every heart, though the heart may 
put on an appearance of enjoying life. Human nature revels 
in its freedom, fulfils the desires of the flesh, consults its own 
inclination alone, and imagines that all this is liberty in- 
deed. It does not realize that it is held in bondage by the 
prince of darkness. Men walk after the fashion of the world 
"even as others" and so become insensible to their danger, 
but they are nevertheless enchained by the devil, and whatever 
freedom is accorded them depends upon his pleasure. Thus 
also one may pride himself upon his immunity from those 
sins to which another may be addicted, but all these inequali- 
ties vanish at the thought that it is the same spirit, the spirit 
of unbelief, which worketh in all those who are not born 
anew. And this spirit of unbelief is a servant under Satan. 
All mankind is by nature subject to the condemnation of 
God's wrath. How ought we to pray God in his mercy to 
arouse every human being asleep in his sins! God's Holy 
Spirit presents himself before your conscience, if you have 
not as yet judged yourself, and in his eyes you may read the 



JUNE TWENTY-SECOND 307 



words : even you ! — "But God, who is rich in mercy" — towards 
you? — "for his great love wherewith he loved" — you? Yes, 
listen! even you! Jesus lives, is risen, and made to sit in 
heavenly places. If through faith you accept him, even you 
may sing the new song: risen with Jesus, walking with him, 
and with him entered into the heavenly life. In the history 
of every person that is born again, the first page begins: 
But God, who is rich in mercy. Nothing else avails, but the 
mercy and grace of God endure for ever and ever. All things 
come through his grace. Thanks and praise be to Thee, 
Lord Jesus Christ. Amen. 

For by grace are ye saved through faith; and that not of your- 
selves: it is the gift of God: not of works, lest any man should 
boast. Eph. 2: 8, 9. 

Do I know, as I ought, what the grace of God is ? Would 
that I could know it rightly. That would save me many a 
mistake, defeat, and sorrow. I know full well that gTace 
means far more than the word implies when thoughtlessly 
spoken by the frivolous and the worldlings. Grace is God's 
power to save. But, oh, that I could behold God's grace re- 
vealed in its purity and apart from all human additions and 
falsifications ! Oh, for a vision clear and undimmed to see 
God's way of grace aright! Paul's great life work was to 
keep the doctrine of grace free from obscuration and miscon- 
struction. He gladly gave up his life in the cause of the pure 
gospel — a glorious life and a blessed death. Man's work and 
God's grace must be kept apart. If it be by grace, then it is 
no more of works : otherwise grace is no more grace. If there 
were a man with the magnanimity of Abraham, the fidelity of 
Samuel, the purity of Joseph, who, with all these noble qual- 
ities, would not fall down before the Lord and plead for 



308 JUNE TWENTY-SECOND 



mercy, he would, nevertheless, be farther from God's king- 
dom than he, who with all the sins of a Manasseh, comes be- 
fore God and asks forgiveness. Boastfulness is the spiritual 
leprosy, from which our heavenly High Priest must pronounce 
us cleansed, before he can bestow his grace upon us. Every- 
thing implied in the words "of ourselves" must be separated 
from God's grace, otherwise grace is not grace. Hence, I 
must realize that my good intentions, my desires and longings, 
my struggles and plans, my change of mind, do not in the 
least merit, or prepare me for, God's grace. No, it is grace 
that prepares the way for all things. Grace is not of your- 
selves, but of the Lord. Salvation is the gift of God. To 
procure this gift, I was not able to do even as much as the 
beggar, who steps inside the rich man's door to wait for the 
promised alms. I was unable even to enter the house, but 
the Lord, like the good Samaritan, had to seek me in strange 
paths, take me up and care for me. And not until received 
by grace could I whisper the first words of gratitude. By 
grace, through faith, this is the Alpha and Omega of salva- 
tion. In our first taste of God's grace we acquired this blessed 
knowledge, and that is all we need to know of the alphabet 
of salvation: by grace, through faith. May my faith never 
be put to any other use than as a receptacle for grace; but 
may I always be ready, with the hand of faith outstretched, 
to receive whenever the Lord will give. 

Lord, teach me the mysteries of the life of faith ; strengthen 
Thy servant by Thy grace. Amen. 



JUNE TWENTY-THIRD 309 



Mum uteattg-iljirfc 

Humble yourselves therefore under the mighty hand of God, 
that he may exalt you in due time: casting all your care upon 
him, for he careth for you. I. Peter 5: 6, 7. 

The mighty hand of God exerts an influence over our lives 
every day, helping us on our way and removing obstacles 
from our path, but still we never recognize this hand until 
we humble ourselves under it. The hand of God rests heavily 
upon your conscience that it may incline your heart to seek 
the mercy-seat and there humbly confess your sins and seek 
saving grace. How easy it would be for this hand to crush 
you, but how tenderly it rests upon you ! It is vain for 
you to imagine that you may escape the mighty hand of 
God. That hand may close upon you at any time. • You may 
experience its weight to-day, you may not experience it until 
the course of your life has been run; but when the day of 
grace is past and you have failed to heed the calling of the 
Spirit, then the mighty hand of God in righteous judgment 
will thrust your entire being into eternal death. Humble 
yourselves therefore under the mighty hand of God, while it 
is called To-day. Confess your sin. That hand, whose touch 
you feel, is pierced on account of your sins; it wounds, but 
it heals also. If you have already humbled yourself under the 
mighty hand of God, you will soon have reason to humble 
yourself again ; but as often as you do this, that mighty hand 
blesses and exalts you. And finally that hand will reach down 
into the valley of the shadow of death, and with a firm and 
faithful grasp lift your soul to the Father's house above. 
Yes, the Lord shall do so in his own accepted time, not per- 
haps the time that seems most convenient to you, but in his 
accepted time. In the same measure that God's hand has 
become dear to us and we have experienced that it guides our 

Daily Meditations. 21. 



310 JUNE TWENTY-FOURTH 



way through life, we commit ourselves and all our needs into 
that hand. How faithfully that hand guards all that is com- 
mitted to its keeping ! How mighty it is to change darkness 
into light! What care could be so burdensome that God's 
hand were powerless to lift it from our shoulders ? His hand 
will never become shortened that it cannot save. Even if the 
hand of God should change our light into darkness, let us 
nevertheless remember that God's hand is ruled by God's 
heart. Be not thou therfore afraid, thou of little faith! 
All cares, — mark ! — all cares you may cast upon the Lord, 
careworn soul. All your cares on the heart of God, and in 
his hands! In order to receive rest and peace to your soul 
you must cast yourself upon the mercy of Jesus; and this 
you may have the courage to do, because Jesus has died for 
you. Why not also cast your cares upon the Lord, since he 
already careth for you ? Be still, therefore, and rest secure in 
the bosom of your God and Father. 

Lord Jesus, incline my perverse heart to Thee, and let me 
abide safely with Thee. Amen. 

Mm Sutfutij-fiitrritj 

Men and brethren, children of the stock of Abraham, and who- 
soever among you feareth God, to you is the word of this salva- 
tion sent. Acts 13: 26. 

At the time when Paul spoke these words in Antioch 
he had not yet experienced the stubborn resistance of the Jews 
to the gospel of Christ, an experience that afterward proved 
a continual source of sorrow and pain to the apostle. First 
of all he turned to the Jews and the proselytes in the heathen 
city, visited their synagogue, and preached there the first of 
his sermons recorded in the Bible. He begins by reminding 
them of God's gracious guidance of Israel, — how he exalted 



JUNE TWENTY-FOURTH 311 



them when they dwelt as strangers in the land of Egypt and 
how with an high arm he brought them out of their bondage. 
He points to the evil manners of the people in the wilderness 
and God's patience with them during the forty years of their 
wanderings, and how, faithful to his promise, he at last 
brought them into the land of Canaan. Then he reminds 
them of the unbelief of the people and of God's mercy towards 
them during the four hundred and fifty years of the period 
of the Judges, and of their hardness of heart in desiring a 
king of their own. Eeviewing their history to the time of 
David, the apostle there finds an opportunity to point to Jesus, 
saying : "Of this man's seed hath God according to his prom- 
ise raised unto Israel a Saviour," — Jesus, the same Saviour 
whom John the Baptist, well known to all the Jews, had pro- 
claimed as the Messiah. Then come these powerful words: 
"Men and brethren, to you is the word of this salvation sent." 
The preceding portion of his address was designed to prepare 
the way for these words. The words, "for you," Luther says, 
require truly believing hearts. Salvation — for me ; such words 
do not find immediate acceptance. The apostle therefore 
found it necessary to direct attention to the labor and care 
that God had bestowed upon his people before he could send 
to them the word of salvation. "Him I have made to serve 
with my sins, and wearied with mine iniquities" (Is. 43 : 24), 
and then — should I not receive the word of salvation? Yes, 
even to me the word of this salvation has been sent. The 
apostle finds it equally necessary to remind his hearers of 
God's mercy to a perverse and iniquitous generation in times 
past. It is with this God that I, wretched man that I am, 
obstinate and mean of heart, have to deal. This will encourage 
me to believe that salvation is obtained for me. It is to the 
children of perverse fathers that St. Paul preached the gospel 
of divine grace. Israel had rejected the Lord, but the Lord 



312 JUNE TWENTY-FIFTH 



did not retract his promise, no, according to his promise he 
raised unto Israel a Saviour. Salvation is for me and in 
nothing else is salvation to be found than in Christ Jesus, 
the Lord, who was dead but is risen again and liveth for ever- 
more. In him I have righteousness and life. Hear ye all: 
To you is the word of salvation sent. Look diligently lest any 
man fail of the grace of God. "For if every transgression and 
disobedience received a just recompense of reward, how shall 
we escape, if we neglect so great salvation Y 9 _ 

Lord, are we of them who draw back unto perdition, or of 
them that believe to the saving of the soul? Search me, 
God, and know my heart. Amen. 

But the God of all grace, who hath called us unto his eternal 
glory by Christ Jesus, after that ye have suffered a while, make 
you perfect, stablish, strengthen, settle you. To him be glory and 
dominion for ever and ever. Amen. I. Peter 5: 10, 11. 

The faithful, to whom Peter wrote his first epistle, were 
pilgrims in this world, being scattered here and there, but 
the God of all grace was their Father. They endured great 
suffering in the crucible of affliction, but the God of all grace 
comforted them. The adversary, the devil, walked about as 
a roaring lion, seeking whom he might devour, but the God 
of all grace protected the little flock. Peter, who had the 
spirit of a true shepherd of the flock, placed all his hope for 
its salvation and safety in the blessed fact that the Lord in 
heaven is the God of all grace. This is the solid rock, on 
which we may rest in life and in death. That God, whom 
it has pleased to call himself the God of all grace, has grace 
sufficient for all ; it is for you, poor sinner, to flee to him and 
ask for grace. There you shall find grace to believe, grace to 



JUNE TWENTY-FIFTH 313 



live, grace to pray, grace to labor, grace to die. Just so that 
for which you pray is found to be grace for you, the heavenly 
Father will surely grant it. He who has called us unto his 
eternal glory by Christ Jesus, is the God of all grace, this 
I shall never forget, for it signifies that he invites poor, 
miserable sinners like me to his glory. This invitation is ex- 
tended out of pure mercy, without any merit or worthiness in 
me. But it signifies also, that he who has called me, is able 
to bring me home to his eternal glory. He will exert all his 
gracious power to that end. Dear brother, what is the inner- 
most longing of your heart? Do you long for the perfection 
of your inner man, for the privilege to lean against the heart 
of Jesus, to be borne on his powerful arms through life's 
struggles, to become established in faith and love, never to 
repay the Saviour's love with distrust and ingratitude? Be- 
hold, the God of all grace shall himself perfect, establish, and 
strengthen you, if you only ask it of him. He will even give 
you grace to suffer, but being the God of all grace, he will 
mete out your sufferings, so that they shall last but a little 
while. And after this brief time of suffering shall come God's 
eternal glory in Christ Jesus. May then the Lord teach us 
in all the danger and darkness of life to hold to this confes- 
sion and trust : The God of all grace shall perfect, establish, 
and strengthen me. 

'Tis but a little while 
And he shall come again, 

Who died that I might live, who lives 
That we with him may reign: 

Then, O my Lord, prepare 
My soul for that glad day; 

Oh, wash me in thy precious blood, 
And take my sins away! 

To him alone be glory and dominion for ever and ever. 
Amen. 



314 JUNE TWENTY-SIXTH 



Despisest thou the riches of his goodness and forbearance and 
longsuffering; not knowing that the goodness of God leadeth 
thee to repentance? but after thy hardness and impenitent heart 
treasurest up unto thyself wrath against the day of wrath and 
revelation of the righteous judgment of God; who will render to 
every man according to his deeds: to them who by patient con- 
tinuance in well doing seek for glory and honor and immortality, 
eternal life: but unto them that are contentious, and do not obey 
the truth, but obey unrighteousness, indignation and wrath, trib- 
ulation and anguish, upon every soul of man that doeth evil, of 
the Jew first, and also of the Gentile; but glory, honour, and 
peace, to every man that worketh good, to the Jew first, and also 
to the Gentile: for there is no respect of persons with God. Rom. 
2: 4—11. 

No fountain on earth flows so abundantly as that of God's 
goodness, forbearance, and longsuffering, a fountain rich in 
blessings indeed, and upon which we depend every day and 
hour of our lives. The whole world would become a desert if 
this spring but for a moment ceased to flow. But it flows 
for all, for the evil and the good alike. The riches of God's 
goodness contain the boundless store of spiritual and material 
good for this present time; the riches of his forbearance and 
longsuffering embrace his no less abundant endurance and 
compassionate putting off of his righteous judgment. God, 
surely I also have enjoyed, every day and hour, the blessings 
poured forth from the fountainhead of thy goodness ! The 
Jew, to whom the apostle here speaks, had preeminently par- 
taken of the riches of God's grace, and had also, more than 
the Gentile, contemned the gracious gift. Even more than 
the Jews, have we, you and I, been made partakers of this 
treasure. How have we appreciated and availed ourselves of 
it? Unless God by his goodness has led us to repentance, we 
have despised his blessings, however great they may have 



JT7XE TWENTY-SIXTH 315 



seemed to us. The riches of God's goodness, forbearance, and 
longsuifering either dissolve or harden our hearts. But what 
is there to save a man who only hardens his heart while en- 
joying God's goodness and mercy? Just as on a hot day in 
summer the clouds keep storing up electricity for sudden dis- 
charge in lightning and thunder, so also does such a person 
treasure up wrath on the benign day of grace until the meas- 
ure is filled to overflowing and is poured forth when the wrath 
of God is revealed. With God there is no respect of persons. 
Every one who by patient — mark well, patient — continuance 
in well doing seeks glory, honor, and immortality, shall re- 
ceive eternal life; the Jew first, and also the Gentile. For 
the more faithful our investment of the godgiven riches in 
well doing, the greater shall be our enjoyment of these bless- 
ings. But unto each one who has been contentious, fractious, 
rebellious against God and not obeyed the truth, but obeyed 
unrighteousness, shall come tribulation and anguish; unto the 
Jew first, but also unto the Gentile. For the more we have 
profited by God's goodness, forbearance, and long-suffering, 
while here on earth, the greater glory and honor we shall 
reap hereafter^ and the greater the measure of God's good- 
ness, the severer shall be the judgment of those who have 
scorned and rejected it. Dear friends, let us diligently im- 
prove and utilize the glorious riches of God's goodness, for- 
bearance, and longsuff ering ! TTe shall then reap without 
ceasing. But beware, lest we in slothful indolence presume 
upon God's goodness, neither benefiting our own lives, nor 
contributing to the glory of God. 

I also am a beneficiary of the riches of Thy goodness. 
Thanks be to Thee, God, for Thy bounteous grace ! Teach 
me faithfully and patiently to use it to the glory of Thy 
name. Amen. 



316 JUNE TWENTY-SEVENTH 



3ltm? 5tet£nig-0£tmttij 



For there is no respect of persons with God. For as many as 
have sinned without law shall also perish without law: and as 
many as have sinned in the law shall be judged by the law: (for 
not the hearers of the law are just before God, but the doers of 
the law shall be justified. For when the Gentiles, which have 
not the law, do by nature the things contained in the law, these, 
having not the law, are a law unto themselves: which shew the 
work of the law written in their hearts, their conscience also 
bearing witness, and their thoughts the mean while accusing or 
else excusing one another;) in the day when God shall judge the 
secrets of men by Jesus Christ, according to my gospel. Rom. 
2: 11—16. 

God's perfect impartiality, or the fact that with him there 
is no respect of persons, is the fundamental condition both 
of the universality of redemption, and of the righteousness 
of his judgment. God is just and equitable to all alike, and 
in his heart is no prejudice. The foremost sinner and the 
greatest saint are given the same place in the bosom of God. 
Sometimes it would seem to us that God ought to be more 
lenient and spare his true children certain bitter trials and 
sufferings, for apparently they often have to endure more 
severe chastening than the prodigal sons. But the same im- 
partiality shall be exercised at the final judgment of humani- 
ty. As many as have abandoned themselves to sin in the ab- 
sence of a written law, shall be condemned without recourse 
to such a law; but as many as have sinned while in possession 
of the law of Moses shall be judged by that law. Only the 
doers of the law, whether it be the law of Moses or — which is 
much the same — the law in the conscience, shall be justified 
before God. But though they are judged according to the 
law, they shall all, adds the apostle, be judged according to 
my gospel. How shall we understand that ? Probably in this 
wise, that he who is faithful in little things is also faithful 



JUNE TWENTY-SEVENTH 317 

in greater things, or, in other words, that he who is faithful 
to the law, whether it be the Jew, to the moral law, or the 
heathen, to the law of his conscience, also will be faithful to 
the gospel, when he has learned to know it; and thus he also 
may be judged righteous according to the gospel. A Nico- 
demus and a Joseph, who were faithful to the law, also 
opened their hearts to the gospel. And the heathen who, 
according to his enlightenment, has been faithful will also 
surely accept the greater light of the gospel. All men shall 
be judged according to the gospel. The gospel throws a still 
clearer light over the secrets of sin than does the law. When 
seen in the light of God's holiness, sin is abominable, but 
when the light of God's infinite love in Christ Jesus lays open 
its very inwardness, then it appears unspeakably loathsome. 
My brother, how will you stand, when the gospel reveals all 
the secrets of your life ? How awful that day, when all men's 
secrets shall be judged, every hidden shame revealed! Your 
life and mine are full of secret sins. Shall they on God's day 
of wrath be judged according to the gospel, or shall they in 
the present day of grace be blotted out in the blood of Jesus ? 
It is for you to choose. If we confess our sins, he is faithful 
and just to forgive us our sins, and to cleanse us from all 
unrighteousness. The judgment of the gospel at the present 
time is nothing else than the forgiveness of sins. 

Merciful God, I shall be justified only by taking refuge 
at the cross of Thy Son; accept of me there and hide me in 
Thy bosom. Amen. 



318 JUNE TWENTY-EIGHTH 



Mm Sta^tttg-rtgijiij 



Simon Peter, a servant and an apostle of Jesus Christ, to them 
that have obtained like precious faith with us through the right- 
eousness of God and our Saviour Jesus Christ. Grace and peace 
be multiplied unto you through the knowledge of God, and of 
Jesus our Lord." II. Peter 1: 1, 2. 

A well-known and beloved name is met with in the first 
words of our text. Paul was probably more firm in character 
than Peter, John more harmonious, but Peter appeals to us 
mainly because there is so much in our own lives which we 
recognize in his. Simon, that hasty and impetuous child of 
nature, and Peter, the man of rock, the man with the true 
confession, appear by turns throughout his whole career. 
Now the Simon of his nature is sanctified, and the person- 
ality has become one well-balanced, glorified Simon Peter. 
It is so comforting to think of Peter now being in heaven! 
His Saviour is also mine. This Simon Peter calls himself 
first the servant of Jesus Christ, then his apostle. The fun- 
damental and the most essential thing for every child of God 
is to be a servant of Jesus Christ. Each one will then be 
stationed where he is most suitable, the one in a higher, the 
other in a more humble position. Oh that the chief thing for 
us all were that we may serve ! 

Simon Peter sends greetings to all those that have ob- 
tained a like precious faith with him. Shall we accept the 
greetings ? That is for you to decide for yourself. I for one 
am glad to take it as a greeting to me. This greeting has 
passed down through centuries, through thousands of years, 
but it comes to us as fresh and full of life as when it first 
was sent out to the Christians in general. This is because 
the Word of God is always the same, always vital, never inane 
and meaningless. If the apostle had greeted those only who 



JUNE TWENTY-NINTH 319 



were as rooted and grounded in faith as tie finally became in 
the school of Christ and the Holy Spirit, I had never dared to 
believe the greeting meant for me. But the weakest in the 
Kingdom of God have a like precious faith with Peter. Faith 
is entirely a gift of God to the poor in spirit. Faith is 
precious, because it embraces him who is worth more to us 
than heaven and earth — our Saviour Jesus. If you possess 
this faith, then accept this greeting. I believe it still con- 
veys a great blessing. Besides the greeting, the wish for 
increased grace and peace is expressed. There is no doubt 
that this concerns you and me. We need more grace, more 
peace. How shall these be gained? Through the knowledge 
of Jesus Christ. This means, closer communion with Jesus, 
greater fidelity, in short, a good conversation in Christ. If a 
mountain contains precious ore, the deeper one goes the more 
he usually finds. In the heart of Jesus is surely found the 
precious gold of grace and peace. Follow but the leads in 
that Eock of Ages, and you shall find that I speak the truth. 
Take me to Thy heart, Lord, for Thy name's sake. Amen. 



Mm ato^ntg-tmtiij 



For so an entrance shall be ministered unto you abundantly 
into the everlasting kingdom of our Lord and Saviour Jesus 
Christ. II. Peter 1: 11. 

Many will seek to enter in, and shall not be able. When 
once the master of the house is risen up, and hath shut to the 
door, and ye begin to stand without, and to knock at the door, 
saying, Lord, Lord, open unto us, he shall answer and say 
unto you, I know you not whence ye are (Luke 13 : 24, 
25). But even among those who are permitted to enter the 
kingdom of glory, shall entrance be richly supplied to some, 
while others shall enter with difficulty. We know it is by 



320 JUNE TWENTY-NINTH 



grace that the gates to the kingdom of glory are opened to 
the one as well as the other. There is no difference. The 
music of the angels at the gates of heaven shall be as joyful 
in welcoming those who come snatched like brands out of the 
fire, as in greeting those who after many years of faithful 
service finally receive the crown of life. Our heavenly Father 
shall rejoice equally over each one of his children who have 
returned home, and they shall all be filled with blessedness, 
each according to his own capacity. And yet the entrance 
unto one shall be more richly supplied than unto another. 
There is a form of wealth which consists in what one is, not 
in what one has. This seems to be the riches which the apostle 
here exhorts us to win. All the children alike have forgive- 
ness of sins, and are heirs alike, but one child has a greater 
inner wealth than the other. The one is in his heart more 
like unto Jesus than the other, or, in other words, possesses 
more of the attributes previously mentioned by Peter, namely, 
faith, virtue, knowledge, temperance, patience, godliness, 
charity, and love of the brethren. If these qualities are found 
in your hearts, then shall an entrance be administered unto 
you abundantly into the everlasting kingdom. There is a vast 
difference between a vessel which on the open sea goes down 
with all on board and one which reaches the harbor, safely, 
though with great difficulty. But there is also a difference 
between a vessel which makes harbor with its cargo in good 
condition and one that is water-logged. Or is it immaterial 
for us, how we gain entrance, only so we reach the eternal 
haven? Indeed not. But how shall we, poor sinners, be 
abundantly supplied an entrance? His divine power has be- 
stowed upon us everything essential for life and godliness, 
says the apostle. The blessed and precious promises are all 
given unto us. May we then be watchful against the evils 
of the world, and diligent in gathering that which is bestowed 



JUNE THIRTIETH 321 



on us in Christ Jesus. If Ave appreciate these promises, not 
merely in the sense of relying on God's ability to give, but 
by accepting his gifts and making them our property in fact, 
just as we call our souls our own, then, indeed, shall we be 
provided abundant entrance into his kingdom. May we, 
therefore, make the righteousness of Christ our own. 

Create within me, Lord, a holy zeal to gather treasures 
for eternity, while I am yet on my homeward journey. Amen. 

Fade, fade each earthly joy; 

Jesus is mine, 
Break, every tender tie; 

Jesus is mine. 
Dark is the wilderness, 
Earth has no restingplace, 
Jesus alone can bless; 

Jesus is mine. 



3ftm? ©fftriWff 

I reckon that the sufferings of this present time are not worthy 
to be compared with the glory which shall be revealed in us. 
Rom. 8: 18. 

It is not given to every man to make such a confession if 
it is to be perfectly truthful. But it is such a grand and 
glorious confession that every man should pray the Lord for 
grace to make it from the fulness of his heart. Few have 
drunk so deeply from the cup of suffering as Paul, and few 
have obtained so clear a vision of eternal glory as he. His 
confession, therefore, possesses the full value and certainty of 
truth. Here is a man who has tasted the pangs of poverty 
and distress to the fullest extent, and who nevertheless assures 
us that the sufferings of this present time are not worthy to 
be compared with the glory of the life to come. Here is a 
man, scourged, deceived, persecuted, traduced, mocked, who 



322 JUNE THIRTIETH 



yet affirms that the sufferings of this present time are of no 
moment. Here is a man who to the very close of his life 
was haunted by painful memories of the days when he per- 
secuted the church of Christ. Nay more, he had suffered 
the keenest anguish experienced by him who sees his loved 
ones overtaken by eternal death. Such a man is he who tells 
us that all the sufferings of earth are not worthy to be com- 
pared with the glory of heaven. Paul was familiar with 
suffering; but Paul had also seen much more of the glory of 
heaven than the majority of men. Once he was caught up 
to the third heaven, and heard unspeakable words. He does 
not deceive us; he knows from experience that all the suffer- 
ings of time cannot be compared with the glory of heaven. 
Dearly beloved brethren in Christ, let us make an invoice of 
our sufferings and then compare them with the glory that is 
to be revealed in us. Your sufferings as a disciple of Jesus 
may be of various kinds, but nevertheless they are all suffer- 
ings of this present time. Put them therefore all into one of 
the scales of a balance, and imagine that the fulness of glory 
is placed by your Father's hand in the other scale. Behold, 
your sufferings are then — nothing. Oh, the great glory that is 
to be revealed! Our heavenly Father has graciously granted 
us a foretaste of this glory in order that the righteousness, 
and joy, and peace of the Kingdom of God may not be en- 
tirely unknown to us. Still our glory is as yet hidden and 
veiled, but the time will come when it shall be revealed; and 
when it is revealed we will exclaim in joy, How insignificant 
were all our earthly sufferings! Let us bear in mind that 
without suffering we should never attain the glory, that pain 
is a factor in the discipline which our heavenly Father has 
imposed upon us, and that tribulation is always meted out to 
us by his loving hand. If we take this view of earthly suffer- 
ing, we shall not be impatient, neither shall we complain; 



JULY FIEST 323 



nay rather we shall rejoice in the midst of our tribulation. 

Dear Lord Jesus, who didst Thyself pass through suffering 
to glory, give to me, Thy disciple, grace that I may not shrink 
from the suffering which Thou sendest into my life, and grant 
that I may at all times look up to Thee for help and strength 
and so with Christian patience bear my burden. Amen. 



iulg 3\t%t 



For the earnest expectation of the creature waiteth for the 
manifestation of the sons of God. For the creature was made 
subject to vanity, not willingly, but by reason of him who hath 
subjected the same in hope, because the creature itself also 
shall be delivered from the bondage of corruption into the glori- 
ous liberty of the children of God. For we know that the whole 
creation groaneth and travaileth in pain together until now. 
And not only they, but ourselves also, which have the firstfruits 
of the Spirit, even we ourselves groan within ourselves, waiting 
for the adoption, to wit, the redemption of our body. For we 
are saved by hope: but hope that is seen is not hope: for what 
a man seeth, why doth he yet hope for? But if we hope for that 
we see not, then do we with patience wait for it. Rom. 8: 19 — 25. 

The whole creation groaneth in pain, waiting for redemp- 
tion. Ever since condemnation because of sin fell heavily 
upon this earth and bound it in a bondage of corruption, this 
groaning has risen unceasingly to the throne of God like a 
prayer from millions of hearts. We hear this groaning of 
creation at times, and faintly, but he who heeds the cry of 
the young ravens hears and understands clearly our constant, 
countless prayers for liberation. All creation shares with 
man the consequences of his fall, and it will be relieved of 
this bondage only through man's redemption. This is a 
wonderful thought for a disciple of Jesus to meditate upon: 
All creation }^earns for the day when I shall be released from 
death through a blessed resurrection ! All creation longs for 



324 JULY FIRST 



my glorification. How great must be that glory ! How pre- 
cious a child of God must be to his Father in Heaven! On 
the other hand the thousands upon thousands of human be- 
ings who never groan, who do not long for liberation from 
sin and death, stand far below the animal world and the lower 
creation. But if you only rightly understood yourself, you 
would perhaps perceive your spirit yearning for something 
higher, longing for the liberty of God even amid the routine 
of your daily life, with its vexations, its struggle for riches, 
yea even amid its intoxicating joys. Oh, that you were aware 
of that groaning! The children of God groan within them- 
selves, waiting for their adoption, the redemption of their 
body. Only on the other side of death, in the resurrection 
of the righteous, when body and soul shall rejoice in the 
living God, has the sonship attained its completion. How is 
it possible not to yearn for that day! The groaning will 
cease and the glorying will begin when the last trace of sin 
has been blotted out from our being. The Spirit of God, of 
whom we that believe have received the first-fruits, groaneth 
with us. The faithful Spirit longs to be home with the child, 
entrusted to his care. Our spirit also, during its pilgrimage 
in the land of humiliation and bondage, longs for home. 
God hears all our groanings and takes them to heart; not one 
prayerful sigh shall remain unanswered. True, we cannot 
see the glory which we hope for. But how can we hope for 
that which we see? Nevertheless we long for it in patience, 
according to God's word. It will come to him who has found 
the way and remains steadfast in the faith of Jesus Christ. 
Lord, incline Thine ear to my groaning. Amen. 



JULY SECOND 325 



ilulg Btttmb 



Behold, thou art called a Jew, and restest In the law, and mak- 
est thy boast of God, and knowest his will, and approvest the 
things that are more excellent, being instructed out of the law; 
and art confident that thou thyself art a guide of the blind, a 
light of them which are in darkness, an instructor of the foolish, 
a teacher of babes, which hast the form of knowledge and of the 
truth in the law. Thou therefore which teachest another, teach- 
est thou not thyself? thou that preachest a man should not steal, 
dost thou steal? thou that sayest a man should not commit 
adultery, dost thou commit adultery? thou that abhorrest idols, 
dost thou commit sacrilege? thou that makest thy boast of the 
law, through breaking the law dishonourest thou God? For the 
name of God is blasphemed among the Gentiles through you, as 
it is written. Rom. 2: 17—24. 

The mere name of Jew was to most Jews equivalent to 
"child of Abraham" in the most precious meaning of that 
word. The mere fact of having the law in their possession, 
without fulfilling its requirements, gave the Jews a feeling 
of security against God's judgment. The God of their fathers, 
who had brought the people of Israel out of Egypt, and who 
through so many tokens of love had assured them of his 
favor, he was surely still the God of Israel. And this people 
knew his will, being instructed with the utmost care in the 
Scriptures. With them, to be sure, all was well ! — The thing 
that hath been, it is that which shall be; and that which is 
done is that which shall be done : and there is no new thing 
under the sun. It hath been already of old time, which was 
before us (Eccl. 1: 9, 10). With a slight change from the 
words of the Jews, the Christian of to-day will say, "Why, 
I am no heathen." True, you are called a Christian. Again 
you say, "We must have faith in the promises of grace; we 
must not believe that God condemns any one." — Thus, you 
rest in the gospel. Again, "If God had not been my support 

Daily Meditations. 22. 



326 JULY SECOND 



and help all the days of my life, what would have become of 
me ?" — Thus, you boast of God. And again, "God be praised, 
I was from childhood instructed in the articles of the Chris- 
tian faith, and have always been well thought of." — Thus, 
you know his will. But — we do well to heed this fact — all 
this is merely the form of knowledge and truth, nothing else. 
It is terrible to think how nearly a person may conform to 
Christianity, be almost a Christian, without its essence — life. 
Oh, where is the life, life in the faith of the Son of God ? Un- 
der the form of knowledge and truth the most abominable 
sins may be concealed. Thus a Jew, while glorying in the 
law, might steal and commit adultery and sacrilege. A person 
having only the form of truth does not teach it to himself, 
that is, he makes no progress, and does not grow in grace 
and in the knowledge of our Lord and Saviour Jesus Christ. 
He further becomes self-sufficient, obstinate, extremely self- 
confident, never doubting his own state of grace, and is 
always ready to defend himself when truth becomes too obtru- 
sive and plain-spoken. But because of such the name of 
God is blasphemed among the heathen. Such shameless 
hypocrites are often looked upon as representative Christians. 
Oh, that every one would examine himself! Should you 
yourself be one of these, go seek the truth with fear and 
trembling ! If your conscience still is susceptible to the truth, 
pray God that your eyes may be opened. Through the great 
mercy of our Lord, this present day is still the day of 
salvation. 

Lord God, grant that Thy Spirit may lead me into the 
whole truth. Amen. 



JULY THIED 327 



My Qtyird 

Therefore if the uncircumcision keep the righteousness of the 
law, shall not his uncircumcision be counted for circumcision? 
And shall not uncircumcision which is by nature, if it fulfil the 
law, judge thee, who by the letter and circumcision dost trans- 
gress the law? For he is not a Jew, which is one outwardly; 
neither is that circumcision, which is outward in the flesh: but 
he is a Jew, which is one inwardly; and circumcision is that of 
the heart, in the spirit, and not in the letter; whose praise is not 
of men, but of God. Rom. 2: 26—29. 

Israel was God's people, separated from all other people 
for the great purpose of receiving and guarding God's pre- 
paratory institutions of salvation. Nevertheless there was to 
be found within this Israel a kernel which constituted the 
chosen race in a special sense; the rest were simply God's 
people in name. "For they are not all Israel which are of 
Israel: neither, because they are the seed of Abraham, are 
they all children" (Eom. 9: 6, 7). Even Jesus, in the days 
of his humanity, had to speak plainly, in order to make it 
clear that the greater number of his disciples were but out- 
wardly attached to him. The Lord has found it necessary at 
all times to distinguish between those who outwardly confess 
him, and his little flock of true followers. Who, then, is a 
true disciple? He is a Jew which is one inwardly; and cir- 
cumcision is that of the heart, in the spirit, and not in the 
letter; whose praise is not of men, but of God. All depends 
upon the state of the heart. If the heart is circumcised, it 
belongs to the Lord. A circumcised heart is a heart cut loose 
from sin and the world by the sword of his Spirit. Snich a 
heart God will not despise. You may recall many examples 
of bruised and sorrowing hearts in the Word of God, but not 
one example of a heart rejected by the Lord after having 
turned to him in its sorrow. Such a heart is a sacrifice with 



328 JULY FOURTH 



which he is well pleased. But a circumcised heart is, further- 
more, a heart which is wholly consecrated to God. The cir- 
cumcision of the heart implies separation from the world and 
devotion to God, in order that we may live for him. This 
circumcision must be complete. A tree cannot live with the 
roots cut, but the human heart can live in sin so long as 
there is the smallest fiber connecting it with the world. A 
circumcised heart, therefore, is one whose praise is not of 
men, but of God. It lives before God and is satisfied only 
with the testimony of his good will. May he that searcheth 
the heart and knoweth what is the mind of the Spirit enter 
into our innermost being. It is well with the soul that com- 
mits itself wholly to God. 

Dear Lord, who through the blood of Thy Son hast pur- 
chased us, grant that we may yield our hearts to Thee. Amen. 



3Jul£ Jfaurilj 



Him that is weak in the faith receive ye, but not to doubtful dis- 
putations. For one believeth that he may eat all things: another, 
who is weak, eateth herbs. Let not him that eateth despise him 
that eateth not; and let not him which eateth not judge him that 
eateth: for God hath received him. Who art thou that judgest 
another man's servant? to his own master he standeth or falleth. 
Yea, he shall be holden up: for God is able to make him stand. 
One man esteemeth one day above another: another esteemeth 
every day alike. Let every man be fully persuaded in his own 
mind. He that regardeth the day, regardeth it unto the Lord; 
and he that regardeth not the day, to the Lord he doth not re- 
gard it. He that eateth, eateth to the Lord, for he giveth God 
thanks; and he that eateth not, to the Lord he eateth not, and 
giveth God thanks. Rom. 14: 1 — 6. 

Conscience is a most wonderful and most precious gift of 
God to man. Through it the Spirit gains access to man's 
heart. Without conscience, man could not be saved. Cleansed 



JULY FOURTH 329 



in the blood of Jesus and delivered from the burden of guilt 
through the forgiveness of sins, conscience becomes a well- 
spring of happiness and peace. But all children of God are 
not equally liberated in their consciences, hence the different 
opinions as to right and wrong. These differences pertain 
mostly to small things and the nonessentials in life. In the 
days of the apostle many a Christian did not dare to eat meat 
for fear that it had been sacrificed to idols; other Christians 
had no scruples of conscience in this respect. Some Christians 
kept the Jewish feasts and fast days; others made no dis- 
tinction between such days and other days. To this day there 
are, even among earnest Christians, different conceptions as 
to the limits of Christian liberty, and unless we heed God's 
teachings, the church of God is in danger of disruption. 
First of all, each one must be fully assured in his own mind. 
Whatever your ideas may be in such matters, do not become 
a slave to the opinion of others, but ask God for assurance 
for yourself and act in accordance with the light which he 
gives you. Furthermore, whatsoever you do, do it unto the 
Lord. If true to the Lord, though weak in faith, you will 
remain in a state of grace. "He that eateth, eateth to the 
Lord, for he giveth God thanks; and he that eateth not, to 
the Lord he eateth not, and giveth God thanks." Thus the 
one thanks the Lord for being allowed to omit that which 
another thanks the Lord for being allowed to do, and since 
both did it to the Lord, he accepts their thanksgiving. Fur- 
thermore, you who are strong in faith, do not despise them 
that are weak, but receive them in the spirit of love ; and you 
who are considered weak in faith, do not judge them that 
are strong. It is a consolation to know that they are God's 
servants. God will take care of his own. And lastly, take 
unto yourself, not only for your brother's sake but also for 
your own, the precious words, "God hath received him." Med- 



330 JULY FIFTH 



itate upon these words in the hour of distress and darkness, 
and close this day with thanksgiving to the Lord for his 
promises. 

Yea, Lord, I thank Thee that Thou hast received me and 
my brother, and that Thou dost keep both him and me. Amen. 



luig 3Hffl; 



For none of us liveth to himself, and no man dieth to himself. 
For whether we live, we live unto the Lord; and whether we die, 
we die unto the Lord: whether we live therefore, or die, we are 
the Lord's. For to this end Christ both died, and rose, and re- 
vived, that he might be Lord both of the dead and living. But 
why dost thou judge thy brother? or why dost thou set at nought 
thy brother? for we shall all stand before the judgment seat of 
Christ. For it is written, As I live, saith the Lord, every knee 
shall bow to me, and every tongue shall confess to God. So then 
every one of us shall give account of himself to God. Rom. 14: 
7—12. 

It sounds strange to the natural ear, "not to live to one- 
self, and not to die to oneself/ 5 Such talk is simple non- 
sense to the carnal mind. But it is equally certain, that to 
the people of God it is a truth known through experience. In 
the name of the whole church of God Paul declares, None 
of us liveth to himself, and no man dieth to himself. This 
is the very turning point, the change from darkness to light, 
the new birth, in which the self-life is exchanged for the 
Christ-life. The world lives to itself. This is what the 
coarse, dissolute sinner and the decent, even respectable, man 
of the world have in common: selfishness. Their own self is 
the center around which everything revolves. The world also 
dies to itself. Even in death it seeks only its own self, its 
own glory, however brief and short-lived that glory may be. — 
Thus, the man of God lives and dies unto the Lord; the man 



JULY FIFTH 331 



of the world lives and dies unto himself. Unto whom do you 
live and die? Unto whom do I? The question is of such 
supreme importance, so overwhelming, that I cannot correct- 
ly answer it, unless I first of all rightly consider that Christ, 
far from living and dying unto himself, both died, and rose, 
that he might be my Lord. Because of his death and resur- 
rection I belong to him, I am his. This is my fortune, my life, 
my salvation, my all. My assurance of this raises me high 
above the earth. My soul exultant hastens to meet him. He 
is mine, and I am his. Whether I live or die, I am his own. 
If first of all I am assured of what he is and does for me, then 
I know what I desire to be and do for him. The all-consum- 
ing desire of my whole life is to live and die for him. But — 
oh, that I could realize that desire more fully! Oh, that I 
could live for Christ alone ! Oh, that even in the hour 
of death I might be permitted to glorify him! Thus, not 
live unto oneself, nor die unto oneself, but — mark! — give 
account of oneself to God ! Lord, inscribe these words 
in my heart. This is also the way to enter into a true relation 
of love to the brethren. When the apostle wrote down these 
impressive truths, his aim was to encourage and augment this 
love to the brethren. No one judges or despises his brother 
while the great task of living and dying for the Lord occu- 
pies his soul; no one despises or judges his brother when his 
conscience is awake to the fact that he shall give account of 
himself to God. 

Not unto us, Lord, not unto us, but unto Thy name give 
glory, for Thy mercy, and for Thy truth's sake. Amen. 



332 JULY SIXTH 



But if thy brother be grieved with thy meat, now walkest thou 
not charitably. Destroy not him with thy meat, for whom Christ 
died. Let not then your good be evil spoken of: for the kingdom 
of God is not meat and drink; but righteousness, and peace, and 
joy in the Holy Ghost. For he that in these things serveth 
Christ is acceptable to God, and approved of men. Rom. 14: 
15—18. 

When it is said that the kingdom of God is righteousness, 
and peace, and joy in the Holy Ghost, the essentials of that 
kingdom are given. When the kingdom of God shall be re- 
vealed at the coming of Christ, its members shall be found 
without a stain of sin, righteous and like Jesus himself; 
peace shall be in their hearts like streams of water^ and their 
joy in the Holy Ghost shall swell like the waves of the sea. 
Even during its period of growth on earth the kingdom of 
God appears as the kingdom of righteousness, and peace, and 
joy. When the children of God sin, when the peace of their 
heart is disturbed, when their joy ceases, they feel that things 
are not as they should be. When they receive grace to believe 
the forgiveness of sins, and power to do God's will, if lying 
near to the Saviour's heart and rejoicing in the living God, 
they feel that they are in the proper place. If, then, we 
know what is essential to the kingdom of God, let us strive 
for it, not only shunning unrighteousness, but also distin- 
guishing the essential from the inessential, and holding fast 
to the one thing needful. The Pharisees in the time of 
Christ paid tithe of mint, anise, and cummin, but omitted 
the weightier matters of the law, judgment, mercy, and faith 
(Matt. 23: 23). This danger is still present, although in 
another form. Pharisaic narrow-mindedness is still in evi- 
dence among us. Minor matters pertaining to the kingdom 
of God are scrupulously observed by many who tolerate and 



JULY SEVENTH 333 



connive at outright transgression and unrighteousness. We 
must remember that love is the fulfilment of the law, hence 
the highest form of righteousness, or the essential thing in 
the kingdom of God. Walk in love! It is right to abstain 
from meat or wine if by eating or drinking you offend your 
brother. In that sense, abstinence becomes true righteous- 
ness. It ought to be very easy for you to refrain from doing 
those things which might give offense to your weaker brother ; 
remember that Christ relinquished the joys of heaven to die 
for us ! Should you through your uncharitable claim to 
latitude in Christian conduct destroy him for whom Christ 
died? God forbid. Let us not cause the enemies to heap 
reproach upon Christ and his followers by our lack of charity. 
Food and drink perish, but love abideth forever. If you serve 
Christ in righteousness, peace, and joy, you will be acceptable 
before God and approved of men. 

Dear Lord, give us wisdom, love, and grace to live without 
reproach. Amen. 



dtelg Hmnilj 



Finally, be ye all of one mind, having compassion one of an- 
other, love as brethren, be pitiful, be courteous: not rendering 
evil for evil, or railing for railing; but contrariwise blessing; 
knowing that ye are thereunto called, that ye should inherit a 
blessing. For he that will love life, and see good days, let him 
refrain his tongue from evil, and his lips that they speak no 
guile: let him escnew evil, and do good; let him seek peace, and 
ensue it. For the eyes of the Lord are over the righteous, and 
his ears are open unto their prayers: but the face of the Lord is 
against them that do evil. I. Peter 3: 8—12. 

As a last word to the elect strangers scattered abroad, to 
whom Peter wrote his letter, he wishes to impress upon their 
hearts the duty and necessity of being all of one mind, having 



334 JULY SEVENTH 



compassion one of another, loving as brethren, being sym- 
pathetic, not rendering evil for evil, or railing for railing, 
but contrariwise blessing. He gives three reasons why we, 
as Christians, should feel called upon to strive for the mastery 
of these virtues. First of all, he says, we are called that we 
should inherit a blessing. We wait in faith to hear the words 
from our Master's lips, Come, ye blessed of my Father, in- 
herit the kingdom prepared for you from the foundation 
of the world. If we expect an inheritance of blessing, we have 
every reason while here to spread blessings around us through 
our words and deeds, and our Christian conversation. If we 
are desirous to reap blessings, we should also be willing to 
sow blessings. And the second reason is this: For he that 
will love life and see good days, let him refrain his tongue 
from evil, and his lips that they speak no guile; let him 
eschew evil and do good, let him seek peace and ensue it. Our 
days upon earth will be good if we obey the Lord's command- 
ments. Whosoever does not govern his tongue, and does not 
seek peace, and ensue it, embitters his own life. The fear 
of the Lord is a foundation of life, to depart from the snares 
of death (Pro v. 14: 27). He that followeth after righteous- 
ness and mercy flndeth life, righteousness, and honor (Prov. 
21 : 21). Godliness is profitable unto all things, having prom- 
ise of the life that now is, and of that which is to come (1 
Tim. 4:8). But there is yet another reason : For the eyes 
of the Lord are over the righteous, and his ears are open unto 
their prayers, but the face of the Lord is against them that 
do evil. The Lord's favor rests upon us when we obey his 
commandments, and this favor ought to be of more value to 
us than all the treasures of the earth. His eyes look with 
favor upon the obedience of his children, and his ears are 
open to the prayers of them that walk in the truth. An in- 
heritance of blessing, joy, and peace, and the favor of the 



JULY EIGHTH 335 



Lord even in this life are his recompense to them that give 
all diligence to add virtue to their faith. May this stir up 
the pure minds of God's children that they walk in the way 
of righteousness, and lay up in store for themselves a good 
foundation against the time to come, that they may lay hold 
on eternal life (1 Tim. 6: 19). 

Lord, I am so slothful in keeping Thy commandments; 
give unto me a willing heart that I may make haste in fol- 
lowing Thy footsteps. Amen. 



iulg Bgljtlj 



And who is he that will harm you, if ye be followers of that 
which is good? But and if ye suffer for righteousness' sake, 
happy are ye; and be not afraid of their terror, neither be 
troubled; but sanctify the Lord God in your hearts: and be 
ready always to give an answer to every man that asketh you a 
reason of the hope that is in you with meekness and fear. 
I. Peter 3: 13—15. 

A person is never so safe as when he does that which is 
good, for such an one the Lord will keep. Who can be against 
us when the Lord is for us ? Truly it often looks dangerous 
to do good. The devil and the world threaten to devour a 
person who keeps God's commandments; but the very hairs 
of his head are counted, and he who touches him, touches 
the apple of God's eye. It seemed hazardous for Daniel to 
do good, and indeed he was thrown into the den of lions, but 
Daniel was never better protected than he was there. Joseph 
seemed to risk too much when he exposed himself to the 
hatred and revenge of Potiphar's wife, and indeed the walls 
of the prison soon closed around him, but he was never more 
in the Lord's thoughts than during those days of his humilia- 
tion. No fort on earth gives such security as doing God's 
will. The worst which might happen to us in doing his 



336 JULY NINTH 



will is that we might have to suffer. But if we suffer for 
righteousness' sake, blessed are we. Therefore even if we 
should suffer in the doing of that which is good we are never 
more fortunate. The spirit of God and of glory hovers over 
us at all times. Yea, Satan and the world are at their wits' 
end concerning those which do that which is pleasing in God's 
sight. Oh, that we might always fully understand what 
security the doing of good brings us, and what a false 
security there is in the doing of evil. Be not afraid of their 
terror, neither be troubled ; but sanctify the Lord God in your 
hearts. All ye who love Jesus fear nothing more than to 
grieve the Lord who dwells in your hearts. Do not dishonor 
his image by any dishonest deeds. Christ and Belial cannot 
agree. Let this fear rule us even when we give a reason of 
the hope that is in us. It is a great thing to give a reason 
of one's hope where there really is hope; and you who believe 
in Jesus have such a reason drawn from the life of your 
S'aviour, from his sufferings and his teachings. Live so close 
to Jesus that with proper humility and fear you may give a 
testimony concerning your hope which will not detract from, 
but add to his glory. Where this humility and fear are 
absent you do more harm than good by testifying concerning 
Jesus. 

Grant me, faithful Saviour, courage to do good, and a 
holy fear not to dishonor Thy name. Amen. 



ilulg Ntniij 



What then? are we better than they? No, in no wise; for we 
have before proved both Jews and Gentiles, that they are all 
under sin. Rom. 3: 9. 

On behalf of righteous God, the apostle summoned before 
his judgment seat both Jews and Gentiles, charging them all 
with being under sin. The Gentile, whose guilt was obvious, 



JULY NINTH 337 



generally would soon plead guilt)', but the Jew was more 
obdurate. In the bitterness of his heart he retorts just as a 
self-righteous person in our day replies to the accusation of 
being under sin : "What, then, is the use to read the Word 
of God, to pray, and to meditate upon divine things ?" Much 
every way, as the apostle says of the circumcision and the 
law. Even if the great majority do not believe, their un- 
belief will not make the faith of God without effect. If, on 
the one side, the whole world were pitted against divine truth, 
and the Word of God were alone on the other side, yet truth 
would prevail and God's Word be fulfilled. The privilege of 
having such a God, so true and so faithful, is great indeed. 
But to this the self-righteous Jew and the whole self-right- 
eous world bitterly rejoin, "Well, then, why should any one 
complain of our unbelief, if God's faithfulness is glorified 
thereby? why not sin freely, when all attempts to do one's 
very best are of no avail?" Without entering into any dis- 
cussion the apostle merely says, God forbid ! But learn from 
this how repugnant it is for a person to acknowledge that he 
is under sin. Under sin : that is, to be so dominated and 
fettered by sin as the stone at the bottom of the sea is sub- 
jected to the pressure of the whole volume of water. But 
what then ? Are we better than they ? No, in no wise. What 
does the apostle mean? Does he not go entirely too far? 
Does he really speak with the authority vested in him by God 
himself? What of your good intentions, your honest pur- 
poses, your devotions, your aims, your benevolence, your up- 
right life ! Naught of all this is to be pleaded in your behalf. 
All these things are also under sin, contaminated and unfit 
to contribute to your justification before God. You stand be- 
fore him defenseless and poor indeed : accused, proved guilty, 
without a mitigating circumstance — judged ! But is the 
danger of being under sin really so great ? Yes, it is death — 



338 JULY TENTH 



eternal death. Seek, then, no excuse, no way of escape from 
God, but throw yourself, a condemned sinner, upon the mercy 
of Jesus, whose blessed name is a pledge that there is salvation 
for you also. 

Thanks be to Thee, dear Lord, that in Thy name there is 
cleansing and salvation for me. For this will I praise and 
thank Thee for evermore. Amen. 



ifulg okntlj 



There is none righteous, no, not one: there is none that under- 
standeth, there is none that seeketh after God. They are all 
gone out of the way, they are together become unprofitable; 
there is none that doeth good, no, not one. Their throat is an 
open sepulchre; with their tongues they have used deceit; the 
poison of asps is under their lips: whose mouth is full of cursing 
and bitterness: their feet are swift to shed blood: destruction 
and misery are in their ways: and the way of peace have they 
not known: there is no fear of God before their eyes. Now we 
know that what things soever the law saith, it saith to them 
who are under the law: that every mouth may be stopped, and 
all the world may become guilty before God. Rom. 3: 10 — 19. 

The accusation which is brought against Greeks and Jews 
in this passage is founded upon all Scripture, and is very 
humiliating. There is none righteous, no, not one, and all are 
unprofitable, because God can in reality only use the righteous 
as his instruments. If there is no one who is righteous 
there is consequently no one who does that which is good. 
Man must be good before God in order to do that which is 
good. Even as there is no one who does good, so there is no 
one who speaks that which is good. The natural man's 
tongue utters poisonous words, cursing, and bitterness. All 
who associate with wordly people, and have ears to hear, get 
them filled with such words. No one seeks or cares for God. 
All have turned aside, one more, another less, but the least 



JULY TENTH 



turning aside from the way of life is an entrance upon the 
road to death. By nature all men walk upon the road to 
death. Destruction and misery are in their ways. Crushed 
hearts, trampled consciences, distorted minds, wretchedness, 
tears, envy, and cursing characterize the road upon which 
the natural man walks. His way is like the wild and tur- 
bulent rapids, not the calm, placid river. But he does 
not see nor believe this. He does not even fear such a situa- 
tion. There is no fear of God before their eyes. But if 
man is to be saved he must be brought under the judgment 
of God even in this life. The Lord will judge that person 
eternally in his conscience whose mouth is not stopped in 
this life, and such a judgment is synonymous with hell-fire. 
He does not judge eternally but deals mercifully with those 
who are now brought under his judgment. The woman in 
Simon's house fell down guilty at Jesus' feet; the woman 
caught in adultery could not open her mouth; the thief on 
the cross confessed his guilt; the Canaanitish woman was 
willing to take the judgment upon her that she was a heathen 
dog, but all of these tasted God's merciful grace. If you 
cannot confess your sins, if you cannot tell God how it is, nor 
give him one word of promise to live a better life, humble 
yourself before God, stand before him as a silent criminal. 
He will understand your silent distress and will not con- 
demn the transgressor, nay, he judges him righteous through 
grace — through grace, oh, blessed word ! 

Praise be to Thee, dear Jesus, that Thou dost grant Thy 
pardoning grace to comdemned transgressors. As such I come 
before Thee now. Forgive all my sins. Amen. 



340 JULY ELEVENTH 



itolg Slnttttttj 



As I went to Damascus with authority and commission from 
the chief priests, at midday, O king, I saw in the way a light from 
heaven, above the brightness of the sun, shining round about me 
and them which journeyed with me. And when we were all fal- 
len to the earth, I heard a voice speaking unto me, and saying 
in the Hebrew tongue, Saul, Saul, why persecutest thou me? it 
is hard for thee to kick against the pricks. And I said, Who art 
thou, Lord? And he said, I am Jesus whom thou persecutest. 
Acts 26: 12—15. 

A prominent philosopher and skeptic once said, that if the 
story of Paul's conversion were true, he was forced to believe 
the whole Bible. And this wonderful occurrence is indeed 
an indisputable proof of the truth of God's word. The con- 
version of Paul is the triumph of the gospel. He was the 
most energetic adversary of the gospel; he employed all the 
powers of body and mind to attain righteousness through his 
own works; and in a perverted zeal for the law of God he 
had stained his hands in the blood of the saints, and com- 
pelled them to blaspheme. This man becomes, all at once, 
the most outspoken champion of the gospel of free grace, 
and is willing to sacrifice his own life in preaching the gospel 
to the world. In truth, the salvation of this man sheds a 
glorious light over the whole Bible; it is one proof among 
many that the word of the Lord is a living word. In Jerusa- 
lem the high priests were in great glee, supposing that sev- 
eral of the Christians in Damascus had already been silenced 
forever. In Damascus the little flock of believers, dreading 
the arrival of Saul, had gathered together like frightened 
sheep — and behold ! at that very moment Saul himself lies 
prostrate in the way, calling upon the name of the Lord. 
What would the high priests have said if they had seen it? 
And what the disciples of the Lord ? What do we say ?- Is it 



JULY TWELFTH 341 



not the height of folly to despair, even in the darkest hours 
of our life? When you, who believe in Jesus, suffer, he also 
suffers ; when you are persecuted, he also is persecuted. Your 
cause and his are one. And should we not cry out to all those 
who in sheer and utter despair have ceased to pray for the 
salvation of their dear ones, not to permit their hands to 
drop? There is many a Saul who may become a Paul. And 
should we not cry out unto all lost sinners and all self-right- 
eous Pharisees that there is yet grace, free and unmerited, to 
be found with Jesus ? If the blasphemer and persecutor Paul 
was forgiven when he pleaded with Jesus, then there is grace 
also for you. If there was a place at the heart of Jesus for 
the self-conceited Pharisee, the door of mercy is open to you 
also. Perhaps the goad which tormented Saul has also made 
itself felt in your conscience. When you feel that all is 
wrong with your heart, then the wound caused by the goad 
that you spurned is touched. But when, like Saul, you have 
been wounded so deeply that you must count the best in 
your life as mere dross, and must take your position as a 
sinner at the feet of Jesus, then he who has smitten will also 
heal, he who has wounded will also bind up the wound. 
Grant, Lord, that the power of Thy Word may ever 
subdue Thine adversaries and make them Thine own servants. 
Amen. 



3I«Iq StuHftlj 



Having therefore obtained help of God, I continue unto this 
day, witnessing both to small and great, saying none other things 
than those which the prophets and Moses did say should come: 
that Christ should suffer, and that he should be the first that 
should rise from the dead, and should shew light unto the people, 
and to the Gentiles. Acts 26: 22, 23. 

Daily Meditations. 23. 



342 JULY TWELFTH 



This is a portion of Paul's defense before King Agrippa. 
It is a remarkable defense, because it contains very little 
justification of the apostle himself but all the more glorifica- 
tion of his Saviour. The best way to justify oneself is to 
glorify Jesus. It is also well if one's case is so clear that 
justification will come by simply bringing the truth to light. 
Paul could have made use of this opportunity to accuse his 
persecutors, the Jews, who in every way embittered his life, 
but he did not do so. It was more important for him to use 
the opportunity in testifying concerning his Lord. May 
God teach us to become like the dear apostle. He says, I 
have obtained help from God. This help consisted first of 
all in the gift of forgiveness of sins and the salvation of his 
soul. Have you obtained this blessed help from God ? Many 
persons talk about having obtained God's help, but they are 
strangers to the highest and best help which the Lord offers, 
namely, salvation in Jesus. Aside from this help which the 
apostle had received he could look back upon a long series of 
God's benefactions, from the day he was attacked by the Jews 
in Damascus up to the hour when they almost took his life 
in Jerusalem. God had always helped him. This acknowl- 
edgment he must give to God. I feel certain that in some 
respect we all have reason to-day to give the Lord the same 
acknowledgment. Let us thank him with all our heart. my 
soul, forget not all his benefits! Eeview your life and you 
will no doubt find a golden chain of God's help. For this, 
Father, I thank Thee! Therefore I continue unto this day, 
the apostle adds. Your condition and that of the apostle are 
identical. Your soul would be in eternity, yea, in hell, if the 
Lord had not had mercy on you. Thank the Lord that you 
still stand. You owe the Lord a testimony for all the good 
he has shown you. Paul gave thanks in such a manner that 
he testified both before great and small, saying nothing but 



JULY THIRTEENTH 343 



what Moses and the prophets had said. The difference be- 
tween large and small grows less when only that becomes 
great which the Lord has done. This begets courage to speak 
well of the Lord even before an Agrippa. The best we can 
say of the Lord is to say only that which the Scriptures 
say. What, then, is the sum of the Scriptures? Jesus cru- 
cified and risen, a light both to the chosen people and to the 
Gentiles. My dear brother, ask Jesus for opportunities to 
reflect his glorious light before great and small. 

Lord Jesus, we render thanks to Thee who art the light to 
the chosen people and to the Gentiles. Amen. 



ilulg QJIjtrtmtilj 



And as he thus spake for himself, Festus said with a loud voice, 
Paul, thou art beside thyself; much learning doth make thee 
mad. But he said, I am not mad. most noble Festus; but speak 
forth the words of truth and soberness. For the king knoweth 
of these things, before whom also I speak freely: for I am per- 
suaded that none of these things are hidden from him; for this 
thing was not done in a corner. King Agrippa, believest thou 
the prophets? I know that thou believest. Then Agrippa said 
unto Paul, Almost thou persuadest me to be a Christian; and 
Paul said, I would to God, that not only thou, but also all that 
hear me this day, were both almost, and altogether such as I am, 
except these bonds. Acts 26: 24—29. 

The contrast between the righteous man who suffers and 
the ungodly man proud in his conceit is often set forth in 
the Scriptures. There is a very essential difference between 
the righteous and the ungodly. In this life this contrast is 
often hidden through the sufferings and the weaknesses of the 
righteous and the apparent good fortune and self-righteous- 
ness of the ungodly. But the contrast is still there, just as 
real and glaring, and even if men seek to hide it, it is revealed 
by God's word. For that reason we read in Holy Writ of the 



344 JULY THIRTEENTH 



rich man and Lazarus, of Herod and John the Baptist, of 
Pharaoh and Moses, of Pilate and Joseph of Arimathsea, of 
Agrippa and Paul. The just stands forth as he is, suffering, 
and steeped in misfortunes, the ungodly exalted and showered 
with honors. And yet the inward anxiety and unrest of the 
ungodly show through the mask just as the inward peace of 
the righteous shines forth in the midst of tribulation. The 
unhappiest day of the righteous is better than the happiest 
moment of the ungodly. Paul in bonds, accused and buffeted, 
is happier than Agrippa on the throne, celebrated and hon- 
ored. The most essential thing in life will never be the out- 
ward circumstances but the condition of the heart. If the 
heart rests in the living God and uses the free and open 
access -to the fountain of grace it rejoices even if its owner 
stands accused before a judgment seat or is dragged before 
kings and princes. Furthermore, God is always close to his 
needy children, and the greater the need the closer at hand 
he is. The mother presses her child more closely to her bosom 
when some one threatens to take it away from her. As our 
day, so shall our strength be. Paul would not exchange his 
lot with anyone, for he says : "I would that ye all might be- 
come such as I am, except these bonds." The ungodly often 
carry with them a consciousness of a truth which they reject. 
Agrippa believed the prophets, but he did not want Festus 
to understand this. It is hard to confess the truth in the 
presence of one's equals. His answer to Paul : "Almost thou 
persuadest me to be a Christian," is but a sarcastic attempt to 
cover his pricked conscience by feigning a calm and serene 
mind. Poor Agrippa, oh, that there were none like him! 
If you are conscious of the truth do not hide it either from 
yourself, or from God, or from your fellow men, but break the 
bondage and come to Jesus. Paul bound was really free; 
Agrippa apparently free is in reality bound. Now Paul re- 



JULY FOURTEENTH 345 



joices in the glorious liberty of the children of God while 
Agrippa is eternally bound in the chains of darkness. 

Lord Jesus, Thou who hast won an eternal redemption, 
make us free indeed. Amen. 



ilulg Jfaurtamtfj 



Know ye not, that so many of us as were baptized into Jesus 
Christ were baptized into his death? Therefore we are buried 
with him by baptism into death: that like as Christ was raised up 
from the dead by the glory of the Father, even so we also should 
walk in newness of life. For if we have been planted together 
in the likeness of his death, we shall be also in the likeness of his 
resurrection: knowing this, that our old man is crucified with 
him, that the body of sin might be destroyed, that henceforth we 
should not serve sin. For he that is dead is freed from sin. 
Rom. 6: 3—7. 

Paul's question, — Know ye not, that so many of us as were 
baptized into Jesus Christ were baptized into his death? — 
is a timely and pertinent one. In the first place it might 
be directed to that large part of the nominally Christian world 
that as yet lives, without restraint, in sin. In the second place 
it might be addressed to believers who treat baptism as of 
little importance. Know ye not? — the apostle asks. In bap- 
tism we experience something inexpressibly great and glori- 
ous. "We are baptized into the death of Christ. AYe are made 
participants with him in his death. His death becomes our 
death. We are henceforth to have our spiritual being in the 
realm of his death and all its life-giving results. Through 
baptism we are set free from our sins as completely as a man 
through death is freed from the exactions of temporal law. 
He that is dead is freed from sin. !N"o one can compel a dead 
person to pay debts incurred during his lifetime. Baptism, 
as interpreted by the apostle, is not merely a confessional 



346 JULY FOURTEENTH 



act, in which the baptized person confesses that he is dead 
to sin, nor is it a mere pledge to die unto sin, but some- 
thing infinitely more, namely, a real death from sin. In 
order to give a forcible expression to the thought, Paul calls 
baptism a burial together with Christ. The baptized person 
is both dead and buried from sin. That baptism thus implies 
a real salvation from sin is owing to the fact that it is, in its 
very essence, a joining or growing together with Christ him- 
self. In baptism we have become planted together, or united, 
with him. Blessed fact — united with him, what greater honor 
could well fall to our lot ! Therefore, if we already have bein 
planted together in the likeness of his death, we shall be also 
in the likeness of his resurrection, provided we remain in the 
same relation to him as that entered into at our baptism. 
But what shall we answer to the question of the apostle ? Do 
we really know that we were baptized into Christ's death? 
Do we so know it, that we give unto God the praise that is due 
him therefor? Let us not defer bringing the children to 
baptism, that they may be partakers of the death of Christ. 
Let us not imagine that our baptism, planting us together 
in the likeness of Christ's death, needs to be repeated, for it 
was an act of God in our behalf. On the other hand, we need 
ever to renew that relation of childlike submission to him 
which once was ours, when for the first time we were placed 
in the loving care of Jesus. The Lord still offers you the 
same grace which he then extended to you without any merit 
or worthiness on your part. Your helplessness and need are 
the same. Eeceive it, then, as submissively now as when it 
was first offered. 

I thank Thee, Lord, that I have been baptized into the 
death of Thy Son ; no one shall deprive me of this gift of Thy 
grace. Amen. 



JULY FIFTEENTH 347 



3ulg Miftemfy 

Now if we be dead with Christ, we believe that we shall also 
live with him: knowing that Christ being raised from the dead 
dieth no more; death hath no more dominion over him. For in 
that he died, he died unto sin once; but in that he liveth, he 
liveth unto God. Likewise reckon ye also yourselves to be dead 
indeed unto sin, but alive unto God through Jesus Christ our 
Lord. Rom. 6: 8—11. 

There is but one proper attitude toward sin and that is to 
be dead unto sin. It is well to be tired of sin, to repent of 
sin, to despise sin, but we must in reality through faith be 
dead unto sin. But how is it possible for a poor, miser- 
able sinner to reach such an exalted and glorious state? 
By entering into the death of Christ, and holding fast to the 
meaning of such a privilege. It is an established fact, that 
you who believe in Jesus are dead with him. In behalf of 
all believers the apostle says, "We have died with Christ." 
But the death of Christ was the absolute separation from sin. 
While Christ lived on earth he was tempted to sin, he suffered 
because of sin, and as the atoning sacrifice he bore our sins. 
But when Christ died he was separated from sin once for all, 
so that he can no more come in contact with sin. Only by 
holding fast to the truth that through faith you have such a 
share in the death of Jesus will you acquire the strength to 
gain a complete victory over sin. Consequently the struggle 
against sin assumes the character of holding fast to Christ 
and abiding in him rather than of a restless and vain struggle 
against sin itself. But if we have died we believe that we 
shall also live with him. We have no true and abiding life 
outside of Christ's life. He lives, and lives truly. While he 
lived on earth he lived before God, but death still had power 
over him. Now he lives a complete, eternal, and holy life over 
which not a shadow of death falls. Now we believe that we 



348 JULY SIXTEENTH 



shall live through him. Open your heart, dear brother, for this 
life of Christ is your strength over sin and death. When the 
apostle admonished us to hold that we are dead unto sin and 
live unto God, he well knew that he spoke to feeble, tempt- 
ed, sinful men, and in no wise did he want us to consider 
ourselves to be something which we were not, for he himself 
had tasted the victory, joy, and peace to be found in the 
death and resurrection of Jesus and knew that to be a 
stronghold from which the devil could not force him. He 
desires that you, dear brother, should also intrench yourself 
there, against all doubts, temptations, sins, and condemning 
judgments. 

Lord Jesus, grant unto us such a victory. Amen. 



itoig S>tximttl} 



But now the righteousness of God without the law is mani- 
fested, being witnessed by the law and the prophets; even the 
righteousness of God which is by faith of Jesus Christ unto all 
and upon ail them that believe, for there is no difference: for all 
have sinned and come short of the glory of God. Rom. 3: 21 — 23. 

Of all hard sayings this seems to be the hardest: there is 
no difference. To the carnal mind it seems extremely 
offensive. But to say that all men are equally great sinners, 
were to go beyond the authority of God's Word. We often 
hear it said: "We are all just as wicked sinners." But the 
Word of God does not so teach. Though we are all debtors, 
the debt is by no means the same in each case. We have the 
word of our Saviour, that it shall be more tolerable in the 
day of judgment for some ungodly men than for others. You 
who have had the advantage of a fair education, who have 
been instructed in the articles of divine truth, who perhaps 
grew up under the guidance of a pious mother, your debt will 
likely be far greater than that of the notorious criminal who 



JULY SIXTEENTH 349 



grew up neglected and under the most pernicious influences. 
But of this God alone shall judge. We say that there is no 
difference in this particular that all have sinned and come 
short of the glory of God, that is, we have nothing upon 
which we may pride ourselves before God. There is no cause 
for exaggeration: even though we may persuade ourselves 
that we are not among the worst, the sad fact remains that 
we are sinners, and this is enough to preclude vainglory. If 
we could but realize the dread import of that word "sinner," 
which so lightly passes our lips, we would be struck with awe. 
To be a sinner is to stand dishonored before God. In this 
respect there is no difference between man and man. If two 
stones had sunk to the bottom of the sea, and one had been 
caught on some ledge, a few feet above the other, there would 
be some difference in the depth, to be sure, but they would 
both be submerged, both lodged far, far under the sea. My 
dear friend, you are by nature under sin, condemned, dis- 
honored before God. There is no difference. Your right- 
eousness has never been manifested, but the righteousness of 
God has. And you, who are destitute of righteousness, are 
now made the recipient of God's righteousness through faith. 
There need be no fear but that this will suffice. "Without 
the law/' "without the deeds of the law," "without glory," 
"without merit," and this unto all and upon all them that 
believe. God be praised ! This wonderful righteousness with- 
out the law, however, is witnessed by the law and the prophets, 
and this is therefore the only way of salvation under both 
the new and the old covenant. Abraham, David, and all 
the saints of old have been justified without anything whereof 
to boast, without the law, and without merit: there is no 
difference. Just as you share with harlots and publicans the 
dishonor of being a sinner, you may share with the saints the 
glory of being justified through faith, by grace. 



350 JULY SEVENTEENTH 



Lord Jesus Christ, I am by nature but a dishonored sinner, 
but unto me also has Thy righteousness been manifested. 
For this salvation doth my soul praise Thee. Amen. 



ilulg ftpwittrnttlf 



Being justified freely by his grace through the redemption that 
is in Christ Jesus: whom God hath set forth to be a propitiation 
through faith in his blood, to declare his righteousness for the 
remission of sins that are past, through the forbearance of God; 
to declare, I say, at this time his righteousness; that he might be 
just, and the justifier of him which believeth in Jesus. Rom. 3: 
24—26. 

Man's justification is a question which would have re- 
mained unsolved for all time if man should have solved it 
in his own wisdom. But in his eternal council God has solved 
it for us. How could God himself be just and at the same 
time justify us? If he had punished sin as it deserved, he 
himself indeed would have been just, but then we would all 
have been condemned to hell, to suffer the torments of the 
unrighteous for all eternity. If, on the other hand, he had 
forgiven our sins and transgressions outright and declared 
us righteous by grace without condemning sin, then indeed 
we would have been counted righteous, but he himself would 
have been unrighteous. It might possibly seem as if God 
had chosen this last named method during Old Testament 
times when he condoned the sins which had been committed 
in the forbearance of God. But the condonation was granted 
against the time when all sins should receive their just pun- 
ishment. The hour came. The Lamb was led to the altar, 
God lifted his hand and laid all our sins upon the only be- 
gotten Son, the atoning sacrifice, which God had set forth for 
the showing of his righteousness at this present season and 
justifying him that hath faith in Jesus. It was a solemn 



JULY EIGHTEENTH 351 



hour when Jesus, the Lamb, was placed upon the New Testa- 
ment altar as a trespass offering for us. Concerning that 
hour Jesus had spoken much with his Father, and thousands 
upon thousands have blessed that hour. Jesus was one of us, 
the true, the only true man, who truly could represent us and 
with whom God could deal as with the whole race of men. 
The Lord cast all our sins upon him. Jesus became a bloody 
sacrifice of atonement, and each one who enters into him 
and his work becomes righteous before God. For where guilt 
is atoned for and sin forgiven, there is justification. God 
has set forth Jesus to be a propitiation by his blood. The 
atoning sacrifice is set forth openly and in full view of all, 
not only upon Calvary, where the bleeding body of Jesus was 
raised upon the cross above the people, but also in the gospel, 
where even the ignorant are able to see that Jesus died for 
them. By grace, through propitiation in Christ Jesus, by 
faith, this is the simple, precious way of salvation. The 
Lamb which was slain is presented to you and to me. Let us 
therefore come boldly unto the throne of grace, that we may 
obtain mercy, and find grace to help in time of need (Heb. 
4: 16). Lord Jesus, lead us by Thy Spirit. Amen. 



IuIq iEtgtff^ntlf 



Where is boasting then? It is excluded. By what law? of 
works? Nay: but by the law of faith. Therefore we conclude 
that a man is justified by faith without the deeds of the law. Is 
he the God of the Jews only? is he not also of the Gentiles? 
Yes, of the Gentiles also: seeing it is one God, which shall justify 
the circumcision by faith, and uncircumcision through faith. Do 
we then make void the law through faith? God forbid: yea, we 
establish the law. Rom. 3: 27—31. 

By the power of word painting given him by the Spirit of 
God, the apostle asks: ''Where is boasting then?" He an- 



352 JULY EIGHTEENTH 



swers : "It is excluded." It was never permitted to come in. 
This is discouraging to the self-righteous but a consolation 
to sinners. He who feels within himself that he deserved to 
remain outside will be happily surprised to find himself in- 
side, while the boasting is left outside. The prospect for 
sinners would indeed have been dark if boasting had been 
the condition for entering in at the door. Many souls stand 
at the door, so to speak, for years, but never pass through it, 
because they will not leave boasting behind. By what law 
was boasting excluded? By the law which prescribes works? 
Certainly not, but by the law of faith. Faith excludes boasting. 
Therefore one can never with good reason boast of one's faith. 
To believe in Jesus is not for you to boast of. So faithful is 
the Lord that the unbelievers should be shamed into trusting 
him. Do not, then, attempt to boast of your faith, but con- 
sider it a gift of grace. "Therefore we conclude that a man 
is justified by faith without the deeds of the law." May every 
one who has come to Jesus hold fast to this great and com- 
forting truth. May God help me to hold fast to this truth 
in the dark hours of my life, when remorse and despair 
threaten to crush me. May God help me to realize this truth 
daily until the hour of death, in spite of Satan and a confused 
conscience. "Is he the God of the Jews only ? Is he not also 
of the Gentiles ? Yea, of the Gentiles also." God is but one. 
If there were any man beyond the possibility of justification 
by faith, God would not be a just and faithful God. But 
God is just, and therefore even I may enter upon the way of 
justification by faith in Jesus. But perhaps it is dangerous 
to believe? Perhaps we make void the law through faith? 
God forbid. We establish the law. The law and the prophets 
have themselves testified of this righteousness. When we be- 
lieve that, we take both the law and the prophets upon their 
word. It is good and proper to believe in Jesus Christ. 



JULY NINETEENTH 353 



God, Thou didst exclude my boasting on the day that I 
was received as Thy child. But receive me at last in glory. 
Amen. 



3Iu1q Nmrtmtilj 



Whosoever shall keep the whole law, and yet offend in one 
point, he is guilty of all. For he that said, Do not commit adul- 
tery, said also, Do not kill. Now if thou commit no adultery, yet 
if thou kill, thou art become a transgressor of the law. So speak 
ye, and so do, as they that shall be judged by the law of liberty. 
For he shall have judgment without mercy, that hath shewed 
no mercy," and mercy rejoiceth against judgment. James 2: 
10—13. 

All glorying and boasting is completely excluded if this 
truth be acknowledged, that he who offends in one point, is 
guilty in all. The law is one, just as sure as the giver of the 
law, God, is one. He who through sinning against one of the 
commandments violates God's will in any respect, violates 
God's will in its entirety. The law is an organism. He who 
wounds one member of the body, wounds the body as a whole. 
He who sins against one commandment, transgresses the whole 
law. In one respect we are all alike : we are all transgressors 
of the law. The law has been likened unto a mirror. Many, 
both in the old and the new covenant, have beheld themselves 
in this mirror. But a far greater number have dreaded to 
look into the glass. Many have mourned because of their in- 
ability to see clearly in the glass. It was not until Christ 
approached the mirror that such a powerful heavenly light 
poured over it, that anyone can now see the inner man there- 
in. Approach the mirror. The nearer you come, the clearer 
you will perceive the face of a transgressor of the law. You 
yourself are that transgressor. It is better for you to recog- 
nize that image now than on that day, when judgment with- 
out mercy shall fall upon all transgressors of the law. Near 



354 JULY TWENTIETH 



that mirror he now stands whose pure image was once re- 
flected therein. He stands near the mirror in order that he 
may cleanse with his blood all those souls who grieve for their 
transgressions. The nearer the mirror, the nearer to him. 
The more completely judged, the nearer to the divine mercy. 
Jesus stands by the mirror, not merely to cleanse us from 
all sin which the mirror of the law reveals to us, but also to 
infuse into our hearts his pure mind as revealed through the 
law. When he begets that mind in us he also begets in us the 
purpose and the strength to live as it behooves them who are 
to be judged by the law of liberty. Jesus is merciful. He 
gives his followers delight in the essence of the law, which is 
mercy, that is, charity, love. And in practicing this love we 
are imbued with courage to look forward with assurance to 
the day of judgment. Where the love of Jesus fills the mind 
it triumphs over both sin and judgment. Mercy rejoiceth 
against judgment. Let us then stand faithfully before the 
mirror, so that we may find it necessary to nestle faithfully 
and closely in the bosom of saving mercy. Dear Lord Jesus, 
give unto me a rich measure of that mercy which rejoiceth 
against judgment. Amen. 

ifttlg Sltttjmiirtlj 

Even so faith, if it hath not works, is dead, being alone. 

James 2: 17. 

Faith is the greatest and most beautiful thing in the world. 
But when it loses the life which God has given to it, it loses 
all its beauty and becomes positively harmful. This is true 
also of man. What a piece of work is man! But though 
beautiful in life, how repulsive in death ! Faith without 
works is dead. When the body dies its activity ceases. Faith 
is dead when there is a total absence of deeds of love. Faith 



JULY TWENTIETH 355 



is the laying hold of Jesus. "But as many as received him, 
to them gave he power to become the sons of God, even to 
them that believe on his name" (John 1 : 12). The seed con- 
tains a living germ; therefore it lives. When the soul em- 
braces Jesus, it lives, even before life is manifested in works. 
Jesus is the life, and wherever he is, there life is. Faith is, 
furthermore, a confiding in Jesus and therefore a denial of 
oneself. "He that trusteth in his own heart is a fooP (Prov. 
28: 26). "It is better to trust in the Lord" (Ps. 188: 8). 
This phase of faith, the exclusion of man's natural strength, 
is the prerequisite of its life. In so far as you yourself be- 
come naught, Jesus will find room in your heart. Faith is 
also described in the Scriptures as implicit confidence in the 
unseen heavenly things. "Faith is the substance of things 
hoped for, the evidence of things not seen" (Heb. 11: 1). 
Faith extends into eternity and drinks of the living waters. 
It is a tree planted by the rivers of water that bringeth forth 
his fruit in his season. Jesus is the life of faith, and there- 
fore love is its expression. If your life is not filled with love 
your faith is dead. Even if you are convinced of the truth 
of the Scriptures, if you are absolutely certain that you have 
the true faith, if you assent to the fact that the sufferings 
and death of Jesus saved sinners, if you believe that you are 
firm in your faith, all this will not help you. Your faith is 
dead if you are not imbued with the life that is of Jesus. 
Those of a dead faith shall be thrown into the burning sea to 
perish, for it is man's own work. You may have thought 
your faith beautiful, but you could not give it life. Living 
faith is the work of God alone. 

God grant us this living faith. Amen. 



356 JULY TWENTY-FIRST 



To whom God would make known what is the riches of the 
glory of this mystery among the Gentiles; which is Christ in you, 
the hope of glory: whom we preach, warning every man, and 
teaching every man in all wisdom; that we may present every 
man perfect in Christ Jesus. Col. 1: 27, 28. 

In whom are hid all the treasures of wisdom and knowledge. 
As ye have therefore received Christ Jesus the Lord, so walk 
ye in him: rooted and built upon him, and stablished in the 
faith, as ye have been taught, abounding therein with thanksgiv- 
ing. Col. 2: 3, 6, 7. 

The great mystery wherewith it has pleased God to make 
glad the fallen world is Christ. Unto Israel this mystery had 
been gradually revealed, but upon the Gentiles it burst forth 
with great suddenness, unexpected; even the apostles could 
hardly understand how the heathen could share in it. In 
Christ's name, God's mystery, is manifested God's joy in 
giving his Son to the world as well as the fulness of salva- 
tion the world in him possesses. In him also are all the treas- 
ures of wisdom and knowledge hidden. They are not seen 
by the natural eye; but the farther we penetrate, the deeper 
we sink our empty hearts into the deep wellspring, the more 
glorious are the treasures we bring up. We often forget that 
the mystery of God is in Christ; we search within ourselves 
and find nothing. Every day the Spirit must anew reveal the 
mystery in the light of faith. All in him — my heart, for- 
get not this wisdom! — The other side of the same mystery 
is Christ in us, the hope of glory. Christ must be all and in 
all. When Christ shall permeate his faithful as the heat per- 
meates the metal, so that their whole being is filled with 
Christ, their will, intellect, feelings, body, soul, heart, all are 
filled and permeated by Christ, then will the hope of glory 
be realized. But the same hope dwells even here in the hearts 



JULY TWENTr-SECOND 357 



of the believers and is nothing less than Christ dwelling in 
them. His indwelling is a foretaste of the coming glory, as 
well as an earnest of the same. If we now have thus received 
Christ the Lord, let us also walk in him ; that is, in our daily 
life let us be conformed according to our inner and outer 
man to his will. In the degree this is accomplished, it will 
become our life-aim respecting other people around us to pre- 
sent every man perfect in Christ Jesus. We always exert 
some influence upon our surroundings; a life full of Christ 
must leave deep impressions for good, just as certainly as a 
hypocritical life will bear its evil fruits for others. If we 
ourselves keep the aim steadily before us to gain perfection 
in Christ, then it will inevitably follow that we will labor and 
strive according to his power, that worketh in us, to present 
every man perfect in Christ. The aim is high, the task is 
overwhelming, and the weakness and unfaithfulness found 
in our own hearts is appalling; but, God be praised, Christ 
still dwells as the hope of glory in all them that believe, and 
out of his fulness we all receive grace for grace. 

God, my Father, reveal to my heart more and more of 
Thy great mystery — Christ. Amen. 



Sttlg 8Jtu£tttg-i5?nm& 



We have not followed cunningly devised fables, when we made 
known unto you the power and coming of our Lord Jesus Christ, 
but were eyewitnesses of his majesty. II. Peter 1: 16. 

Dearly beloved, your Lord and King, Jesus Christ, shall 
come with the clouds of heaven in divine majesty. As the 
heavens were opened to receive him, when he parted from his 
disciples, so they shall again open their portals in order that 
Jesus, crowned with glory and honor, may proceed thence 
and, upon his throne in the clouds, receive his bride who, re- 

Daily Meditations. 24. 



358 JULY TWENTY-SECOND 



leased from death and tribulation, hastens to her eternal 
home. Oh, how many consider this a cunningly devised, mis- 
erable fable, and nothing more ! Yea, other fables they may 
have read with interest and they may have drawn some moral 
from them, but for this supposed fable they have nothing but 
contempt. That Christ has come into the world, and walked 
among men in poverty and humility, and taught them to live 
a true life of love, this they may possibly believe and give 
their assent to ; but, as we have said, that he should come once 
more, descending in majesty from the heavens, they regard 
as preposterous. And tell me, my friend, 3'ou who believe in 
Jesus and in the forgiveness of sins for his sake, does it seem 
to you as certain that he shall return in the clouds to claim his 
bride, as it is that he once came into the world to save sin- 
ners? When this truth is presented to your heart, is there 
nothing of the absurdity and obscureness of the fable cleaving 
to it? The dear old apostle Peter is eager to testify once 
again before the end of his earthly career, that the word of his 
Lord in regard to his return was reliable and true. While 
facing the death of a martyr he bears witness to the truth of 
that word. He. knows that he shortly will put off his bodily 
tabernacle, and therefore he desires again solemnly to testify, 
that the word of the power and coming of Christ is not a mere 
fable. And why is the apostle so deeply concerned about this 
matter? The reason is this: only in so far as this truth is 
firmly rooted in the hearts of the brethren, has he ground for 
hope that they shall make their calling and election sure, and 
that an entrance will be abundantly given them into the ever- 
lasting kingdom of their Lord and Saviour Jesus Christ 
(vv. 10, 11). The coming of Jesus in glory has been made 
known to you. Has God wrought such a change in your 
heart that you earnestly long for the coming of Christ ? Honor 
and praise be to our dear S'aviour that he came in humiliation 



JULY TWENTY-THIRD 359 



and gave his life for the sins of the world ; honor and glory be 
to his name also for his promise to return in majesty. We 
who believe look for better days to come. At the appearance 
of Jesus the times of refreshing from the presence of the Lord 
shall be ushered in. Therefore the bride, the Church of 
Christ, longs for the day when Jesus, the beloved, the fairest 
among the children of men, shall appear in the majesty of his 
Godhead. 

God, quicken by Thy Holy Spirit the hearts of Thy 
children that they may look earnestly for the coming of Thy 
Son in glory. Amen. 

itohj 3tomtig-t!jtr& 

But (we) were eyewitnesses of his majesty. II. Peter 1: 16. 

We are called to proclaim the majesty of our Lord Jesus 
Christ. Every link in the grand chain of created things, 
made by and through him, is destined to glorify Christ. The 
meanest blade of grass and the highest star in the sky shall 
sing his praise, each in its own way; but we, who are made 
in his own image, should be the foremost of all his works to 
bring him homage. Yet, unless we have seen God's majesty 
with our own eyes, how can we testify thereto in our lives? 
We must be able to say, that we have been eyewitnesses to 
his majesty. Such a witness was Peter. He might have 
mentioned a number of instances, where the power and glory 
of Christ was manifested to his physical eyes. At the bedside 
of his mother-in-law, in the fisherman's boat from which 
Jesus preached to the multitude, at Capernaum, when he cast 
his hook and fished the tribute money out of the sea, in that 
stern look the Master gave him in the palace of the high 
priest, and on countless occasions besides, Peter had wit- 
nessed the majesty of Christ; but the most important of all 



360 JULY TWENTY-THIRD 



was the occasion here referred to, the transfiguration of Christ 
upon the mount. What he there saw, Peter never forgot. 
The apostle was shortly to put off the tabernacle of the flesh, 
said he. His earthly pilgrimage would soon be at an end. 
Though old and weary of life's journey, the blessed sight of 
Christ transfigured on the holy mountain still stood before 
his mind's eye as clearly as an event of yesterday. With the 
convincing power of the Spirit he declares that the majesty 
of Christ in his coming is based, not on cunningly devised 
fables, but on the sure word of the prophecy. Every one, we 
think, who believes in Jesus, has witnessed his glory in some 
measure, some less, others more. Such glimpses of Christ's 
glory sustain our hope of seeing him at length in his full 
majesty. Should anyone say, that we believe in fables, we 
answer in the words of Peter, that we have been eyewitnesses 
to his majesty, and know whereof we speak. That outweighs 
all the objections of the worldly wise. Behold a cloud of wit- 
nesses! Have not they that saw most of the glory of the 
Lord in days of old stood closest to God? Abraham, Moses, 
Elijah, John, Peter, Paul — what transcendent heights of 
divine majesty they witnessed ! Those in attendance upon 
an earthly king witness his glory most of all his subjects. 
The populace get only such glimpses as they may catch in 
the throng, when the monarch appears on state occasions. 
Join those who stand close to the Lord, our King, and you 
also shall be privileged to see much of his majesty. You 
shall then through faith have access to the secret chambers 
of grace and truth, and partake of his majesty, so that when 
you leave the council chamber of prayer and the throne of 
mercy, and pass out among men, the majesty of the Lord 
shall beam from your very face, as once it shone from the 
countenance of his servant Moses, when he returned from 
God's glorious presence on the mount. 



JULY TWENTY-FOURTH 3G1 



Thine, Lord, is the majesty, and the power, and the 
victory. Keveal Thy glory to me also, that I may praise and 
give thanks to Thee. Amen. 



ilulg 3tomttg-f0urtlj 



For he received from God the Father honour and glory, when 
there came such a voice to him from the excellent glory, This is 
my beloved Son, in whom I am well pleased. II. Peter 1: 17. 

That great coronation festivity, when the S'on of God, after 
his sufferings and his death, was crowned with greater honor 
and glory than he had aforetime, took place in heaven. His 
eternal crown was made all the more glorious for the blood 
and sweat that covered his sacred brow in the dark hours of 
his passion. But before he was restored on the throne of 
heaven in the sight of all the angels, he received from the 
Father honor and glory on the mount of transfiguration, in 
the presence of the chosen disciples and glorified holy men 
of old, God the Father avouching his sonship in so many 
words. How different the praise sought by Jesus from that 
which men about him were striving for ! For they loved the 
praise of men more than the praise of God. And their doom 
was to perish in their sins. All through the life of Christ 
on earth we may trace a line of temptation by Satan, to cause 
the Saviour to covet the vain homage of men, a temptation 
which he promptly put aside in every instance. He sought 
the praise of that voice which came from heaven, from out 
the excellent glory whereby he was transfigured in the mount. 
As temporal things go, it may be reckoned an excellent thing 
to gain some great prize, with its attendant honors, from a 
worldly institution, but who was he that won the greatest 
honor and glory ever bestowed in the sight of men? The 
beloved Son of God. And the prize above all prizes? The 



362 JULY TWENTY-FIFTH 



Father's pleasure in his Son, and high approval of his work. 
Jesus himself, who was at all times in favor with his Father, 
stood in need of plain testimony. This assurance was his 
source of strength and peace, that copious fountain from 
which he drank in the very wilderness of men's hatred and 
persecution. The testimony that we are children of God and 
enjoy his good will, that is the great need of every one of us. 
We should so run, that we may obtain that prize. To be 
found pleasing in the sight of God, let that be our highest 
goal. Not alone to the Son of God, but to the disciples and 
to all of us were those words spoken by the voice from heaven. 
It was an assurance from the highest source, that Christ is 
our eternal stay and reliance. The Father is well pleased in 
his beloved Son; and upon all them that are found in him 
God's pleasure also shall rest. The voice from heaven is a 
warning to all sinners to take refuge in the rock of salvation 
before the judgment comes. Peter says, We were with him 
in the holy mount when there came a voice to him from the 
excellent glory. 

Dear Lord, take us also up into the mount of Thy revealed 
Word, that we may see Thee glorified in the light of Thy 
Father's good pleasure, and taste the bliss of being found 
in Thee. Amen. 



Sfahj Qfaumtg-ftfilj 

Then Jesus said unto them, Take heed and beware of the leaven 
of the Pharisees and of the Sadducees. Matt. 16: 6. 

After crossing the sea of Tiberias and coming to the borders 
of Magadan Jesus directs this admonition to his disciples. 
Their welfare is constantly in his thoughts, and in these 
words he gives expression to his concern and care. The dis- 
ciples are unable to perceive the application of the counsel at 



JULY TWENTY-FIFTH 363 



the time and fail to understand its spiritual bearing. But 
in dealing with his own, Jesus peers deep into the soul, and 
every word from him is a word in season. Possibly we stand 
in need of the same counsel ? The Pharisee was prone to look 
to the letter and the outward form, while ignoring the spirit 
and inward essence, so in keeping the ten commandments, 
so also in his worship. By reason of this misconception the 
Pharisees looked upon themselves as righteous. It is plain 
that this Pharisaism is very prevalent in our own day. 
Serious-minded persons generally are loath to accept as a 
true Christian one who is unwilling to abstain from certain 
occupations, customs, and usages, while readily accepting one 
who openly violates the law of charity. When respectability 
and decent conduct are mistaken for the true marks of 
Christian life, then the consciousness of sin is dulled, and 
a person may look upon himself as having attained a high 
degree of righteousness. Take heed and beware ! Love is the 
fulfilment of the law. You must penetrate into the very 
essence of this love to reach beyond the limits of the shallow 
Christianity of our day. — The error of Sadduceeism lay in 
gaging and judging Holy Writ by the standard of human 
reason. That being the case, the leaven of Sadduceeism is 
working in our day. Yea, the eyes of the Lord no doubt rest 
upon us when he says, Take heed and beware ! Our feelings, 
fancies, and opinions are so apt to set aside the plain and 
simple word of the Lord. My dear friend, here lies a dire 
peril. Hold fast, without reserve or quibble, to your Master's 
words, and your gain will be far greater than anything to be 
gained from the gospel of reason in the present time. From 
a lack of spirituality the disciples were unable to see the 
danger, still less to understand the Master's warning. Per- 
haps you also fail to heed his counsel. But the disciples were 
not wilful and headstrong; they accepted the word of exhor- 



3G4 JULY TWENTY-SIXTH 



tation. Of this, at least, they were certain, that in order 
to keep out of danger they must keep near to Jesus and hold 
aloof from the Pharisees and the S'adducees. Jesus is the 
bread of life, sweeter than honey and the honey-comb. Phari- 
saism and Sadduceeism are leaven. The best way to avoid the 
contamination of the latter is to be filled with a desire for 
the former. He who is constantly nourished by the sweet, 
unleavened bread of life will detect and loathe the taste of the 
leaven of self-righteousness and unbelief. What Jesus would 
teach us by this admonition is, therefore, the need of keeping 
near to him and receiving more and more of his fulness. 

Hide me, my Saviour, in the secret place of Thy heart, 
from all dangers, whether hidden or manifest. Amen. 

And they reasoned among themselves, saying, It is because we 
have taken no bread. Which when Jesus perceived, he said unto 
them, O ye of little faith, why reason ye among yourselves, be- 
cause ye have brought no bread? Do ye not yet understand, 
neither remember the five loaves of the five thousand, and how 
many baskets ye took up? Neither the seven loaves of the four 
thousand, and how many baskets ye took up? How is it that ye 
do not understand that I spake it not to you concerning bread, 
that ye should beware of the leaven of the Pharisees and of the 
Sadducees? Matt. 16: 7—11. 

The Lord Jesus is greatly perturbed over the disciples' 
lack of faith and spiritual perception. Perceive ye not yet, 
neither understand? he asks. Have ye your heart yet hard- 
ened? Having eyes, see ye not? and having ears, hear ye 
not? and do ye not remember? How is it that ye do not 
understand? (Mark 8.) Nothing troubles the Master so 
deeply as does our weakness in the faith. On his lips and 
in his heart there was found no guile. He is without fault, 



JULY TWENTY-SIXTH 36; 



and whosoever believeth on him shall not be ashamed. In 
him, the pure of heart, there is no duplicity. He perceives 
our unbelief at once, and it gives him the deepest concern. 
The disciples reasoned among themselves, but Jesus could 
read their thoughts. Our experiences in the past ought to 
preclude all doubt of the Lord's ability to care for us. How 
was it, he asks, when the five thousand, and again the four 
thousand, lacked bread? Did I not provide? And yet ye 
take thought for what ye shall eat. ye of little faith! — 
Dear ransomed soul, how is it with you ? Have you not been 
troubled again and again about the things of this life, mis- 
trusting that Providence, which never fails? Did you ever, 
when in need, look to the Lord in vain? Your heart says, 
Never; — that I know. Do not then forget, but trust in him. 
Like the disciples, you are perhaps in the same trouble now 
as once before, yet you have little faith in his power and 
goodness. The Lord is perturbed and marvels at your un- 
belief, saying, Do you not remember? How is it that you 
do not understand ? Such questions should put you to shame. 
But suppose your distress was brought on by yourself in 
some unpardonable way, making it hard for you to hope for 
God's help. Then mark well, that Jesus does not upbraid 
the disciples for their careless oversight in not bringing food, 
only for their anxiety and fear for their bodily needs. They 
surely ought to have seen to it that in crossing the sea of 
Tiberias they had bread for their Master and themselves ; yet 
Jesus has not one word of reproach for their neglect, but 
many mild reprimands for their forgetfulness or distrust of 
his power and willingness to provide for all needs, even when 
arising from some fault of their own. Is not he just such a 
Master as the poor, needy, forgetful, unforgiven sinner may 
believe in? Do not forget, that 3^01 most aggrieve the Lord 
when you abandon yourself to your cares instead of trusting 



366 JULY TWENTY-SEVENTH 

in him. It is high time that you yourself become concerned 
about your unbelief. After all that he has done in your 
behalf, the Master has a right to expect that you put implicit 
faith and trust in him. 

Good Master, whose help never fails, forgive me, that I 
should ever mistrust Thy power and Thy steadfast love. 
Amen. 

Blessed is he that shall eat bread in the kingdom of God. 

Luke 14: 15. 

We do not know who first spoke this truth. At a certain 
time when Jesus spoke, one of those present lifted up his 
voice and said, Blessed is he that shall eat bread in the king- 
dom of God. Whoever the person was that uttered the words, 
he spoke the truth. He who eats bread in the kingdom of 
God is blessed by reason of the quality of that bread whereby 
he lives. The bread is eternal life, Jesus himself. We who 
believe in Jesus eat bread at the table of the great King of 
heaven, just as Mephibosheth was permitted to eat bread at 
the table of his king. The same bread that David ate, Mephib- 
osheth also partook of. And the same life that God lives, 
those also live who eat bread in the kingdom of God. Eternal 
life is the life of the Father and the Son in their communion 
with each other, and when through faith we accept Jesus, 
we also enter into that life of communion with God. He is 
blessed indeed who eateth bread in the kingdom of God. And 
grace, pure, undeserved grace, paves the way to this place of 
honor. When David received Mephibosheth at his royal 
table, he showed him no common kindness, but as he himself 
says, "the kindness of God." Mephibosheth also counted 
himself so unworthy that he calls himself "a dead dog," at 



JULY TWENTY-SEVENTH 367 

the thought of the unmerited honor. By grace, pure grace, 
you are permitted to sit at your King's table every day. By 
grace, unmerited grace, he has held out his golden sceptre to 
you and said, Thou shalt live. By grace you are permitted to 
remain at the table, although you have shown so little grati- 
tude and joy for his mercy. By grace you are permitted to 
remain, although at times you seem to have lost the desire 
for the heavenly food or to be surfeited with it. By grace 
you are permitted to sit beside your King, yea, so near that 
you may rest your head upon his bosom; all is grace, from 
beginning to end. You who eat bread in the kingdom of God 
in this higher sense, you eat even your temporal daily bread 
in God's kingdom. All of us, without exception, sit at the 
table of the heavenly King, in a general sense. Myriads of 
living beings approach his table every day. In the seas, in 
the earth, in the air, innumerable multitudes receive their 
food from him, and still the supply of his royal stores never 
fails. But you who believe in Jesus sit at table in the king- 
dom of God, enjoying also spiritual bounties. Cast all your 
care upon him. "All these things shall be added unto you." 
Eat your bread with thanksgiving, and give thanks for the 
bread you have received this day. If j^ou live till to-morrow 
you will find the table spread again; of this you may be as- 
sured. 

We thank Thee, our heavenly Father, for Thy goodness. 
Thou openest Thine hand, and satisfiest the desire of every 
living thing. We also have been satisfied from Thy bounty. 
To Thy name be praise and glory forever. Amen. 



168 JULY TWENTY-EIGHTH 



3!ulg 5famtig-ng!}tif 

Therefore, brethren, we are debtors, not to the flesh, to live 
after the flesh. For if ye live after the flesh, ye shall die: but if 
ye through the Spirit do mortify the deeds of the body, ye shall 
live. Rom. 8: 12, 13. 

God's children are free from debt, as the debt they owed 
to God has been paid; their sins have been atoned for. All 
that they need they receive as a free gift from their heavenly 
Father. Their thanks and praise and filial service rendered 
to him should not be considered as a payment of their debt 
of gratitude. They are not debtors to the flesh, for the Spirit 
has made them free from subserviency to the law of the flesh. 
They endeavor to owe no man anything with the single excep- 
tion of brotherly love (Eom. 13 : 8). God's children are thus 
debtors only in respect to love towards the brethren. But 
this debt is not oppressive; it is rather the reverse. Yea, 
through faith in Jesus we enjoy a blessed freedom. But just 
on this account let us be very careful to preserve our freedom, 
especially giving heed to the words of the apostle, not to owe 
anything to the flesh. Through the death of Christ, your 
debt was so completely paid that the bond was torn to frag- 
ments, and by faith you appropriated to yourself this great 
blessedness. When the Spirit took possession of your heart, 
you were so completely absolved from all debt to your flesh 
that you need not satisfy its desires in a single instance. The 
former it is necessary to believe in order to be happy, and 
not less so the latter. But the flesh is entirely unmindful of 
these conditions, and puts forth its claims upon us time and 
again. Do we, at such times, always give the answer that we 
are under no obligation to the claimant? No small, petty 
debts even do we owe to the flesh. We are not bound by any 
dues to our indolence or laziness, to our impure fancies and 



JULY TWENTY-NINTH 369 



thoughts, to our covetous desires, our selfishness, or our pride. 
Many a man in easy temporal circumstances has wasted his 
whole fortune by carelessly incurring small debts and allow- 
ing them to accumulate; and many a man or woman, at one 
time in life enjoying blessed union with Jesus, has lost his 
or her entire spiritual and eternal possessions through mak- 
ing concessions to the flesh. If we live after the flesh, we 
shall die. This is, indeed, a serious matter. Let us there- 
fore, first of all, firmly believe that the Spirit is able to set 
us free from the dominion of the flesh, and, further, let us 
completely commit ourselves into the Spirit's keeping, to the 
death of the flesh. Whenever we cease to submit ourselves 
to the Spirit, we immediately pay tribute to the flesh, or, in 
other words, we do the deeds of the body; for our body is 
wholly subject to the dominion of the flesh where the Spirit 
is not permitted to exert its influence. The faithful Spirit, 
who will remind us of all things, will surely, in our every 
temptation, remind us of our happy condition in Christ, and 
teach us to answer the flesh that we are not its debtors. And 
our dear Lord Jesus will also, by reason of that longsuffering 
which we may account salvation (2 Peter 3: 15), abide with 
us while we practice the blessed, but difficult art of living 
unto him and dying unto ourselves. 

Dear Saviour, grant that I may live a full and complete 
life in the fellowship of the Spirit. Amen. 



itoljj 5fat£ttifl-mtttlj 



For as many as are led by the Spirit of God, they are the sons 
of God. For ye have not received the spirit of bondage again to 
fear; but ye have received the Spirit of adoption, whereby we 
cry, Abba, Father. The Spirit itself beareth witness with our 
spirit, that we are the children of God. Rom. 8: 14 — 16. 

To be a child of God is so high an estate, that no sinner 



370 JULY TWENTY-NINTH 



ever would have dared to aspire to that title, but for the testi- 
mony of a truthful witness in our own heart, namely, God's 
own Spirit. Our spirit, regenerated in Christ Jesus, also 
testifies, that we are the sons of God, but, having fears and 
misgivings, requires the support of the unswervable testi- 
mony of the Holy Spirit. Nothing can be more sure than 
that to which the Spirit itself bears witness. The testimony 
of men is often untrustworthy. The truth may be testified 
to in many ways, by oath, by the life and character of the 
witness, yea, even sealed by his blood, yet no man's testimony 
can be so sure as that of the Spirit of Truth. The testimony 
required of him by the Father is to support the fact, that we 
who believe in Jesus are the children of God, blessed fact, 
for which God be thanked. If then, in the disheartening 
moments of sin, shortcoming, and unbelief, a voice within 
should whisper that I cannot be a child of God, I may be 
sure that this is the spirit of bondage, which we have not 
received, but which has secretly stolen into our hearts. 
Again, if an inner voice should seek to persuade me that 
my adoption and sonship is not to be taken according to the 
letter, considering that God is holy, righteous, and a jealous 
God, and I but a sinner that should keep my distance, then 
I know it is the spirit of fear that speaks. For the Spirit 
of adoption speaks thus, Abba, Father. Whenever you feel 
prompted to throw your helpless self in the arms of the Lord 
and commune with him in childlike confidence, remember 
that what keeps you back is the servile spirit of fear, which 
is not of God, while that which prompts you is the power of 
the Spirit of adoption. Therefore, be not afraid, though you 
are an unworthy, faithless, froward, backsliding child, but 
obey the will of the Spirit of Truth. Lord, give us an 
understanding heart ! Thou hast reason still to deplore that 
Ephraim is like a silly dove (Hos. 7 : 11) . Thine own children 



JULY THIRTIETH 371 



foolishly flee from Thy bosom. So much less ought we hesi- 
tate to avail ourselves of our rights as children and heirs of 
God, because in so doing we are all the more urged on in the 
path of obedience, crying always, Abba, Father ! Our prayers 
are never so earnest, our efforts never so zealous, our lives 
never so sanctified, as when we pray in one voice with the 
Spirit, Abba, Father. May that cry never cease to rise from 
every heart in which it was once awakened. 

Spirit of faith, teach us to cry, Abba, Father, and may 
doubt and unbelief never stifle that prayer. Amen. 



3tolg Qtytrttrtl} 



And if children, then heirs; heirs of God and joint-heirs with 
Christ; if so be that we suffer with him, that we may be also 
glorified together. Rom. 8: 17. 

We all know that a child has a right to inherit its father's 
property. It is a right acquired by birth. If we are the chil- 
dren of God, we are also heirs of him, who is the King eternal, 
immortal, invisible, the only wise God (1 Tim. 1: 17), the 
one Euler, the King of kings, and Lord of lords, who dwells 
in the light which no man can approach unto. True, an earth- 
ly father has the power in certain cases to disinherit his chil- 
dren and will his property to others, but our Father in heaven 
makes us his heirs, however unworthy and prodigal we may 
be. The most reprobate child shares equally with the most 
virtuous. If we are children, then surely we are heirs of God 
and joint-heirs with Christ. According to the apostle, God 
has exalted him above all things and given him a name which 
is above all names, having set him far above all principality, 
and power, and might, and dominion, and every name that 
is named, not only in this world, but also in that which ts to 
come. (Phil. 2; Eph. 1.) The Epistle to the Hebrews testi- 



372 JULY THIKTY-FIBST 



fies that Christ is made higher than the heavens and crowned 
with glory and honor. And we that are children, we are joint- 
heirs with him, the most highly exalted in all creation. Take 
the wings of faith, my soul, and soar upward to that herit- 
age which is in store for thee in heaven, a glory far beyond 
mortal ken. Through humility into glory, from the cross to 
the crown, from death to life, from dishonor to honor, from 
sighs to jubilation, from struggles to eternal rest! Forget 
not, that if so be that we suffer with him, we may be also glo- 
rified together. We must be fellow-sufferers with Christ, if 
we are to be joint-heirs with him, it cannot be otherwise. It 
is not suffering as such, but suffering with Christ and for 
his cause, that leads on to glory. It is our honor in the pres- 
ent time to suffer with Christ and to be glorified with him 
in the time to come. But it is not only you, who suffer with 
Christ; he also suffers with you. We have a sympathetic 
high priest, who is set on the right hand of the Father. There- 
fore, let us suffer willingly and without murmur for a little 
while, for soon the last sigh shall have passed our lips, and 
when they again open, they shall join in the songs of glory. 

With Thee, Christ, who suffered for me, will I suffer the 
while I sojourn here below. Teach me how to suffer while I 
must, but grant me ere long my portion with Thee in the 
Father's eternal abode. Amen. 



3fuhj Stytrig-ftrai 



What shall we say then that Abraham our father, as pertaining 
to the flesh, hath found? For if Abraham were justified by 
works, he hath whereof to glory; but not before God. For what 
saith the scripture? Abraham believed God, and it was counted 
unto him for righteousness. Now to him that worketh is the 
reward not reckoned of grace, but of debt. But to him that 
worketh not, but believeth on him that justifieth the ungodly, his 
faith is counted for righteousness. Rom. 4: 1 — 5. 



JULY THIRTY-FIRST 373 



In dealing with the question of justification of the sinner it 
was for the apostle to find a practical example from the Old 
Testament to show that the law is not made void through faith, 
but established. Moved by the Holy Spirit, the apostle brings 
out the example of the most venerable personage of the Old 
Testament, the prince among the patriarchs, God's beloved, 
the hero in obedience and self-sacrifice, Abraham. What shall 
we say then that Abraham has found, as pertaining to the 
flesh, that is, left to his own resources, his own strength, and 
his own piety? Before men, a great deal. He is vastly su- 
perior to you and me. He leaves us far behind and has much 
whereof to glory. But what has he gained before God through 
his works ? Not glory. When Abraham was admitted to the 
kingdom of God, all his own glory was excluded. He was 
adjudged to have forfeited all glory before God. Even if he 
had fulfilled all the demands of the law, the verdict would 
still have been the same. In that case he had only done his 
plain duty. For to him that worketh, the reward is reckoned 
as of debt. But not even Abraham had fulfilled the law. If, 
then, even he was far from deserving praise and glory, how 
much less deserving you and I ! But Abraham believed God, 
and it was counted unto him for righteousness. How simple 
the way to righteousness : believe God ! Even unto the weak- 
est and the least, the way is open. Yea, the gates of the 
kingdom are opened to the whole world. How utterly cor- 
rupt must human nature be, when the great bulk of mankind 
remains outside the kingdom of God, when even God's own 
people find this simple way, faith in God, so narrow! But 
the secret is this : we believe God only in so far as we mistrust 
our own selves, and it is no easy matter to account ourselves 
what we are by nature — ungodly. We are like a man who 
has become insolvent, but who still lives in grand style in or- 
der that his real condition may not become known. In other 

Daily Meditations. 25. 



374 AUGUST FIRST 



words, we are unable to establish our own righteousness 
through our works ; we are ungodly, this constitutes our spir- 
itual bankruptcy. Still we rely on our works, persuading our- 
selves that we count for something; but in that state it is 
impossible for us to believe God. Justification is conditioned 
upon, not doing, but desisting from doing, not relying upon 
good works, but relying on God. A blessed condition, indeed ! 
In the beginning of our text Paul asks, What shall we say? 
and further on, What saith the Scripture ? We may perhaps 
self-righteously answer that our glory is not entirely excluded, 
or else hopelessly declare that our sins are greater than that 
they may be forgiven; but over against all this stands the 
question, What saith the Scripture? which we may answer 
with devout and grateful hearts, He justifieth the ungodly. 

Praise be to Thee, God of all mercy, who in Thy wisdom 
hast found such blessed means of saving sinners. Amen. 



Augu0t 3\x&\ 



Even as David also descritaeth the blessedness of the man unto 
whom God imputeth righteousness without works, saying, Blessed 
are they whose iniquities are forgiven, and whose sins are cover- 
ed. Blessed is the man to whom the Lord will not impute sin. 
Rom. 4: 6—8. 

Even David knew of no other righteousness by which sal- 
vation and perfect happiness was vouchsafed to man than 
that brought about by the forgiveness of sins. He being a 
man after God's heart, the example of David furnishes proof 
as binding as that of Abraham. David, more than most men, 
might have felt satisfied with the blessings of his temporal 
estate. He might have reckoned his heroic deeds, his great 
name, and his zeal for the temple of God as the sum of happi- 
ness, but no, from one fount alone flowed perfect bliss, from 



AUGUST FIRST 375 



the remission of his iniquities. With all his failings, with 
his frequent falls into the depths of iniquity, David could not 
have been a man after God's heart but for giving himself to 
God and walking with childlike faith in the light of his 
countenance. Even though he fell deep, his repentance and 
grief was profound, and he found no peace until he rested 
forgiven in the bosom of God. It is truly pitiful to hear his 
lamentation in times of remorse over transgressions unfor- 
given. Turn to the fifty-first psalm and mark his abject con- 
fession after having sinned with Bathsheba. He alone who 
pleads thus with broken spirit and contrite heart can feel 
the consummate joy of salvation. He alone who has felt the 
weight of the burden can rejoice in the release. If even in 
this respect David was a man after God's own heart, we may 
infer that God is highly pleased to have his children rejoice 
in the remission of their sins. When often oppressed with 
the sense of your shortcomings, your unfitness, your utter 
worthlessness to the kingdom of God, call to mind the words 
of the royal singer, Blessed is the man to whom the Lord 
will not impute sin. When tempted to pride yourself on the 
high state of sanctification attained in your spiritual life, re- 
call again the words of David, Blessed are they whose iniqui- 
ties are forgiven. The headwaters of spiritual life are found in 
the mountains of God's grace in Christ Jesus, and remission 
of sin is the very fountainhead of that living stream. The 
first blessed tie that binds the soul to God in its childlike re- 
lation is gratitude for the sins forgiven and the righteousness 
imputed. Can a maid forget her ornaments, or a bride her 
attire? (Jer. 2 : 32.) Dear ransomed soul, keep spotless that 
attire of righteousness which is the gift of the heavenly bride- 
groom. Let no faithlessness come between God and you. 
Keep the intercourse with God always open by a free confes- 
sion of all your transgressions, then, like the penitent singer 



376 AUGUST SECOND 



of old, you also may tune your harp and sing, Bless the Lord, 
my soul : and all that is within me bless his holy name. 

Dear Lord, vouchsafe unto me here on earth the blessed- 
ness of the man whose sins are forgiven, until that glorious 
morn when I shall awake without sin in heaven above. Amen. 

August §>£ttmi 

Beloved, believe not every spirit, but try the spirits whether 
they are of God: because many false prophets are gone out in the 
world. Hereby know ye the Spirit of God: Every spirit that con- 
fesseth that Jesus Christ is come in the flesh is of God: and 
every spirit that confesseth not that Jesus Christ is come in the 
flesh is not of God; and this is the spirit of antichrist, whereof 
ye have heard that it should come; and even now already is it 
in the world. I. John 4: 1 — 3. 

You can never believe too much in the Lord, your God; 
nay, even if you believed in him with all your heart, and with 
all your soul, and with all your mind, and with all your 
strength, there would still be hidden depths of glory to which 
your faith would never penetrate. In your nature there is, 
however, no inclination to believe, but rather a fearful dis- 
position to miscredit and distrust God in spite of the fact 
that he uses all diligence and exertion in his words to you 
and his dealings with you to induce you to believe. Per- 
chance you have even passed judgment upon yourself, and 
this more than once, because of the weakness of your faith; 
and if so, the Lord will surely not reject you, but is willing 
to help you. But this natural disinclination of our heart to 
believe God is joined with a remarkable readiness to believe 
all that we should not believe. Hence the apostle's exhorta- 
tion, Believe not every spirit! Every spirit, no matter what 
or who he be, is sure to gain adherents in this world. Exist- 
ing conditions in the church of God and in the world at large 



AUGUST SECOND 377 



bear out the truth of this assertion. Dear friends, do not 
believe every spirit. Be circumspect. The inhabitants of a 
country beyond whose boundaries an epidemic rages may often 
remain indifferent to the danger which threatens them, but 
when they see the disease invading their country and gaining 
a foothold there, then they rouse themselves and take every 
precaution. The spirit of antichrist is already in the world, 
John tells us. Be on your guard, for it is contaminating. 
Do not believe him. Try the spirits whether they are of 
God. It is thus the very spirit of a person's life and teach- 
ing that should be tried. To do this thoroughly we must 
look beneath the surface; nay, even the fruits of a person's 
labor and preaching are not infallible proofs, but we must 
search out the inner essence, or the spirit. How much hu- 
mility, what surrendering of one's own opinions, and what 
submission to the Spirit of God are necessary to one who 
would conscientiously try the spirits! If you find a spirit 
that confesses that Jesus Christ is come in the flesh, is come 
into the world to save sinners, and who thus derives all his 
sustenance from Christ, you may be assured that such a spirit 
is of God. That spirit, on the other hand, who outwardly 
proclaims this truth, but does not live in this truth as the 
very element of his being, that spirit is not of God. How 
much less then the spirit that brazenly denies this truth ! 
Be on your guard. Eemain ever at your Saviour's side. There 
you will find the true Spirit. Lord, fill Thou my heart 
with Thy Spirit. Amen. 



378 AUGUST THIRD 



Augtrat 5tytri* 

Ye are of God, little children, and have overcome them: be- 
cause greater is he that is in you, than he that is in the world. 
They are of the world: therefore speak they of the world, and 
the world heareth them. We are of God: he that knoweth God 
heareth us; he that is not of God heareth not us. Hereby know 
we the spirit of truth, and the spirit of error. I. John 4: 4 — 6. 

That intimate union of truth and love, which is stamped in 
the life and character of the apostle John, is rarely to be 
found. Six times in this same epistle he uses this endearing 
term, beloved; nine times the still more intimate attribute, 
little children. Joined with the tenderness of love is the 
blunt directness of truth, thus: We are of God, they are of 
the world. To be of God is the word for a true Christian 
standpoint. One may have a great deal to do with God and 
yet not be of God. There are many good people, so-called, 
who are not of God. Many that have eaten and drunk in his 
presence, or cast out devils in his name, or done many won- 
derful works, shall on the last day hear the dread verdict, I 
never knew you: depart from me, ye who work iniquity. 
(Matt. 7.) To be of God is to partake of his nature, to be 
born of God. The inner man, born from on high, derives his 
origin from God and is at one with him. Therein lies the 
only true nobility. To be lord, duke, or prince of this or that 
is to be of low birth, as compared with being born of God and 
heir to heaven. God is the inner life and vital power of his 
children. Greater is he that is in you, than he that is in the 
world. God in us, we of God, therein all our power lies. 
There is a spiritual kinship and a subtle bond of sympathy 
among all those who answer to this description. He that 
knoweth God heareth us. What blessed security, what heaven- 
ly joy, that we, creatures of the dust, are yet of God. They 



AUGUST FOURTH 379 



are of the world. We all are in the world, but not all of the 
world. We all are of the earth, earthy, one alone is of heav- 
en, the Lord, and he has chosen some here, some there, out 
of the world. Even they of the world differ greatly: some 
are virtuous, others licentious, some are of the genteel world, 
others of the low world, but the same spirit dominates them 
all, namely, the god of this world. The worldly spirit unites 
all the various classes; they all speak one tongue, and the 
world knows them as its own. But the great day is drawing- 
nigh, when the harvest shall be gathered in, and the wheat 
and the tares shall be separated. However closely related the 
children of God and those of the world have been, they shall 
part company for all time. No matter how well the tares are 
hidden in the field, or how closely entangled with the wheat, 
they shall be sought out and torn apart to be cast into the 
fire. They may have had more than their share of the dew 
of heaven and the fatness of the earth, but their nature was 
not changed. So also they who are of the world persist in 
their evil nature to the end. 

Lord, Jesus, send us Thy light and Thy truth to guide us 
as we follow in Thy footsteps onward, upward, to the heaven- 
ly home. Amen. 



August Sfaurtlt 



There hath no temptation taken you but such as is com- 
mon to man: but God is faithful, who will not suffer you to be 
tempted above that ye are able; but will with the temptation also 
make a way to escape, that ye may be able to bear it. I. Cor. 

10: 13. 

In moments when our hearts murmur and rebel under the 
chastening hand, it is wholesome to reflect on God's way 
heretofore in dealing with us in our afflictions. I remembered 
Thy judgments of old, Lord, and have comforted myself, 



380 AUGUST FOURTH 



says David. And the apostle reminded the Corinthian church, 
that up to that time none but common human temptations 
had beset them. We cannot charge God with having once for- 
saken us. In the hour of trial we may sometimes have felt 
as though God were unjust and the affliction unduly severe, 
but it was not so. Should you at this very moment be put to 
the test in God's smelting furnace, I pray you in your first 
hour of calm reflection to review your past life, recalling your 
various temptations and God's very present help in every in- 
stance. Then you will find that God has been indeed a faith- 
ful Father to you, and a most gracious Lord. If, then, you 
are bound to own that so far no temptation of yours has been 
beyond human endurance, you may take courage in the hope 
that even hereafter God in his abounding mercy will not mete 
out temptations beyond your power. God is a very rock of 
trust in time of storm and stress. When a thousand sad ex- 
periences of the past hold up to view your own weakness, 
shiftlessness and instability in faith, showing the utter futility 
of trusting to your own power, remember that God is ever 
faithful, ever to be trusted. He will not suffer you to be 
tempted above your ability to bear. You deserve indeed to be 
scourged to death by temptation; it were easy for the roar- 
ing lion to devour you, and the world would rejoice in your 
downfall, but mark the words, God will not surfer this to 
come to pass. What greater surety could you ask? ye 
afflicted, tossed with the tempest, and not comforted (Is. 
54: 11), God will not suffer you to be swallowed up by the sea 
of troubles. The issue is safe. He who sends us temptations 
also provides a way of escape. While the temptation is ap- 
parent, the way of escape may be hidden, yet who would 
charge God with faithlessness? He has carefully balanced 
your weakness against his strength, measured the span of your 
patience and timed his aid accordingly, so that in the end you 



AUGUST FIFTH 381 



shall pass safely through the trial and glorify his name. En- 
dure the chastening stroke patiently and with unfailing trust 
in God, the ever faithful, and your lamentations shall be 
turned at last into glad hallelujahs. 

Dear Lord, wrap Thy protecting wings about Thy chastened 
child, and grant me an escape from a world of trials to Thine 
eternal refuge. Amen. 



A«0«at JFffilj 



Now these things were our examples, to the intent we should 
not lust after evil things, as they also lusted. Neither be ye 
idolaters, as were some of them; as it is written, The people sat 
down to eat and drink, and rose up to play. Neither let us com- 
mit fornication, as some of them committed, and fell in one day 
three and twenty thousand. Neither let us tempt Christ, as some 
of them also tempted, and were destroyed of serpents. Neither 
murmur ye, as some of them also murmured, and were destroyed 
of the destroyer. Now all these things happened unto them for 
ensamples: and they are written for our admonition, upon whom 
the ends of the world are come. Wherefore let him that thinketh 
he standeth take heed lest he fall. I. Cor. 10: 6—12. 

The human heart is the same at all times, so much so that 
we, upon whom the ends of the world are come, are warned 
against the very same sins that caused Israel to fall during 
their sojourn in the wilderness. If we now consider that 
matter, we may learn a great many things. First we find 
mentioned gross, palpable sins, such as worldliness and forni- 
cation; then those sins that are more hidden, such as un- 
belief and murmuring. If you have taken unto yourself the 
whole armor of God, you know that these enemies are your 
mortal foes. On the one side you are attacked from without 
by the fashion of this world. All around us men live who, 
like Israel of old, find their enjoyment at the fleshpots of 



382 AUGUST FIFTH 



Egypt, and in idolatrous devotion to earthly things sit down 
to eat and drink and rise up to play. More than one young 
and inexperienced Christian has been enticed to take part in 
their idolatry. Let him that thinketh he standeth in faith 
take heed lest he fall. On the other side you are attacked 
from within by the lusts of the flesh, and when worn out by 
your strivings against these desires you are tempted to make 
concessions to the sinful and defiling manners of the world 
and participate in them. But remember Lot's wife, and if 
you really still stand in faith, take heed lest you fall. The 
apostle further reminds us how the children of Israel lost 
faith in God, and murmured against him and Moses, saying, 
Why did ye bring us out of Egypt that we might die in the 
wilderness? In this they tempted the Lord. We can never 
be reminded too much, or too often, that unbelief is a deadly 
poison, an insult to God, his honor and faithfulness, and we 
should be very careful not to accuse God of inability to save 
us. As a final example for our admonition we are reminded 
of the murmuring of the people in the wilderness, their dis- 
content with the continual conflicts and hardships encoun- 
tered in their journey to Canaan. Dear fellow Christians, 
even a heart that complains of the burden and heat of our 
daily afflictions, is "an evil heart of unbelief/' And what 
of the many great dangers we have yet to face in the way? 
Will it be possible for us to finish our course victoriously? 
All will be well if God gives us an humble and God-fearing 
heart. Whosoever thinketh he standeth, let him take heed 
lest he fall. Above all things you must be assured that you 
really stand fast in the faith, so that this is not a mere 
groundless assumption. Being assured of this, pray God to 
give you a God-fearing spirit that fears to depart from the 
living God. He says : I will put my fear in their hearts, that 
they shall not depart from me. 



AUGUST SIXTH 



Dear Father, preserve Thy child in Thy fear, and guide 
me with Thy hand through the dangers of this world to my 
eternal home. Amen. 



August Statit 



Cometh this blessedness then upon the circumcision only, or 
upon the uncircumcision also? for we say that faith was reckoned 
to Abraham for righteousness. How was it then reckoned? when 
he was in circumcision, or in uncircumcision? Not in circum- 
cision, but in uncircumcision. And he received the sign of cir- 
cumcision, a seal of the righteousness of the faith which he had 
yet being uncircumcised: that he might be the father of all them 
that believe, though they be not circumcised; that righteousness 
might be imputed unto them also: and the father of circumcision 
to them who are not of the circumcision only, but who also walk 
in the steps of that faith of our father Abraham, which he had 
being yet uncircumcised. Rom. 4: 9 — 12. 

Ordinary praise and commendation is of little concern to 
us, but on the question whom the Word of God pronounces 
blessed hangs our eternal weal or woe. "Blessed is the man to 
whom the Lord will not impute sin." This blessedness is of 
infinitely greater worth than the praise and quickly-fading 
laurels bestowed by men. Is, then, this blessing pronounced 
upon the circumcision, or upon the uncircumcision, that is, 
upon the Lord's people, those who are close to him, the "holy 
people," or also upon the heathen, those who are strangers 
to God, the unholy and unregenerate ? The Scripture only 
says, that Abraham believed God, and it was counted unto 
him for righteousness ; but did he believe as circumcised or as 
uncircumcised? Had he done some act of obedience, by 
reason of which God justified him, or was he declared right- 
eous while still a heathen, being yet without the covenant? 
The answer is : as a heathen. But if so, then this blessing 
may also be pronounced on others who, like Abraham, have 



384 AUGUST SEVENTH 



nothing to boast of before God. Abraham entered into glory, 
but not by reason of his virtues. Circumcision was not the 
ground of Abraham's justification; it was far more firmly 
based, namely, on the grace and mercy of God. But circum- 
cision was God's seal and acknowledgment of the fact that he 
was justified by grace, without merit. Now the will of God 
is that by faith we walk in the steps of Abraham. That path 
is pleasing in the sight of God, and there lies the sure way 
to heaven. The very first step of faith is this : belief on him 
that justifieth the ungodly. Abraham received no seal of his 
righteousness — needless to say — until he had been made right- 
eous. But when this took place the sign was also forthcom- 
ing. Put your faith in Jesus alway; when your sins assail 
you, hasten to him for refuge; do not bide the complete cir- 
cumcision of your heart, but come to him as an ungodly sin- 
ner and believe in free, unmerited grace. First of all, give 
unto God all the glory, and he will give you the seal of right- 
eousness. Abraham is our father in the faith. The first bold 
step of faith into the embrace of God's love made him to be 
such a father. Far from infringing the order of salvation by 
fleeing to the Saviour with all your sins, you become by so 
doing a true son of Abraham, yea, what is more, a child of 
God; and not on earth, but in the abode of God and his 
angels, shall the faithful be called blessed. Amen. 



August S>mutlj 



Abraham . . . who against hope believed in hope, that he might 
become the father of many nations, according to that which was 
spoken, So shall thy seed be. And being not weak in faith, he 
considered not his own body now dead, when he was about an 
hundred years old, neither yet the deadness of Sarah's womb: 
he staggered not at the promise of God through unbelief; but was 
strong in faith, giving glory to God; and being fully persuaded 



AUGUST SEVENTH 385 



that, what he had promised, he was able also to perform. And 
therefore It was Imputed to him for righteousness. Rom. 4: 18 

—22. 

A¥e enter with holy reverence upon the domain covered by 
this passage of Scripture. Everywhere in Holy Writ, it is 
true, we tread on sacred ground; and while we hold precious 
those portions which afford insight into the inner life of our 
dear Saviour, yet these verses, showing plainly and frankly a 
man's simple faith in God, make a singularly powerful, we 
may say, awe-inspiring impression. Generally speaking, it 
was but natural that Abraham should believe God and be 
persuaded that the Almighty was able to fulfil his promise. 
It was his bounden duty to give glory to God, not considering 
his own weak, impotent self, but nevertheless Abraham here 
stands forth as a mighty figure, a hero in faith, and the father 
of believers. From the human point of view, there was not 
the slightest hope that he, a man of an hundred years, should 
yet have a son with his aged wife Sarah, but he hoped against 
hope, for his God, who made the promise, was able also to 
fulfil it. Abraham did not do like so many, who are com- 
pelled to forget their own selves utterly before they have the 
courage to believe; he realized full well his own frailty and 
physical deadness, yet he did not consider this a hindrance to 
the fulfilment of God's promise. He knew his own limita- 
tions, but trusted in God's illimitable power and gave him 
glory. In that clear, starry night, God brought the old patri- 
arch out into the open and bade him lift up his eyes and tell 
the stars in the heavens, if he could number them. So shall 
thy seed be, said the Lord. If at first there had been any 
doubts or misgivings in Abraham's heart, the last trace was 
now gone, and he bowed down in reverent worship before the 
majesty of God. my heart, cast thine eyes aloft, like Abra- 
ham of old. That God who governs the paths of the stars is 



AUGUST EIGHTH 



thine also. The glory of the uttermost fold of the robe of 
God is ample proof of his power and should disperse all our 
doubts. What matters my frailty and nothingness, when the 
Almighty is my God. What if I am utterly powerless, when 
God's strong arm is potent to work wonders. When the Lord 
says, So shall it be, we need have no fear for the outcome. 
My own weakness, the obstacles in my way, the arrogance of 
the enemy, all must finally redound to the glory of God. I 
have but to believe him and not stagger at his promises. When 
I am as nothing, God's glory is fulfilled in me. When I stand 
helpless on the brink of the unfathomable gulf, God spans the 
abyss with a bridge visible to the eye of faith alone. 

Almighty Lord and Father, teach mine eyes to look upward 
and my heart to believe. Amen. 



Auguat iEtgJjtly 



Now it was not written for his sake alone, that it was imputed 
to him; but for us also, to whom it shall be imputed, if we be- 
lieve on him that raised up Jesus our Lord from the dead; who 
was delivered for our offenses and was raised again for our 
justification. Rom. 4: 23 — 25. 

For us, for our offenses — for our justification, this is indeed 
a faithful saying and worthy of all acceptation. We meet 
these words everywhere throughout the gospel. For us — that 
seems to be the inscription over the manger at Bethlehem. 
We read it in the footprints of the Good Shepherd of Naza- 
reth, who goes about in search of his lost sheep. We hear 
tender prayers for us whispered by the Saviour in his darkest 
hours on earth. "For our offenses" would have been a fitting 
legend upon the bloodstained cross. "For our justification" 
might well be emblazoned across the heaven whither he en- 
tered as our high priest. All that is written, is written for 



AUGUST EIGHTH 387 



us, that we may be comforted by the Scriptures, and strength- 
ened in our hopes. In this particular instance, in speaking 
of Abraham's test of faith, it is stated in plain words that it 
was written for us also, for each one of us who are to believe 
in him that justifieth the ungodly, for you whose every hope 
of salvation is dead, and for those who have lost every earthly 
prop and stay, yet may rely on God as their last recourse. 
How providential that when inspiring this particular passage 
the Holy Spirit should have had you and me in mind ! Should 
not this shame our unbelief and prompt us to give glory to 
our Father in heaven. Take heart, dear despondent brother, 
whether downcast from fear of sin, or through some grave 
hindrance in your way, or from that gloom which sometimes 
settles over our souls. The promise of salvation is written 
for you, and the light of this gospel shines through the dark- 
est night. The Saviour holds out to you his hands, in which 
you may lay the bruised reed and the smoking flax of your 
heart, he that was delivered for our offenses and was raised 
again for our justification. On that foundation you may 
safely live and die. Delivered for our offenses, what a bal- 
sam for the stricken heart ! Eaised for our justification, what 
a blessed surety ! The gospel of Christ's triumph over sin and 
death should lift every burden from your heart. Give your- 
self in faith wholly to God, who delivered his beloved Son 
for your offenses and raised him again for your justification, 
and to you also it shall be imputed for righteousness. Believe 
and you shall live; accept his gift, and you shall have cause 
to thank and glorify him. 

We thank Thee, dear Lord Jesus, that Thou hast done all 
for us. Grant us new tongues to join in the praises which 
shall ring through eternity in honor of Thy name. Amen. 



388 AUGUST NINTH 



August Ntuilj 

Even when we were with you, this we commanded you, that if 
any would not work, neither should he eat. For we hear that 
there are some which walk among you disorderly, working not at 
all, but are busybodies. Now them that are such we command 
and exhort by our Lord Jesus Christ, that with quietness they 
work, and eat their own bread. II. Thess. 3: 10 — 12. 

It was probably not laziness or disinclination to labor gen- 
erally which caused the sad state existing among the believers 
in Thessalonica. No, they looked for the advent of the Lord 
Jesus, and thought the event so imminent that they found 
it superfluous and inexpedient to engage in anything of an 
earthly nature when the Lord of heaven would immediately 
reveal himself. But although their idleness or inactivity had 
such a fair, spiritual appearance, the apostle did not hesitate 
to call it by its proper name. The believers who acted in 
such a manner walked disorderly. We could not receive our 
Lord at his coming in a more appropriate way than by being 
faithfully engaged in discharging the duties of our earthly 
calling. If the Lord at his coming should find the believing 
blacksmith at his anvil or the believing servant girl busied 
in her master's kitchen — doing all their work in the name of 
Jesus — nothing would please him better. Perhaps we would 
rather meet him while on our knees in the closet of prayer, or 
while testifying in his Spirit among men, yet we must not 
be governed by our desires, or our feelings, but by the will 
of God. Blessed is that servant, whom his Lord when he 
cometh shall find ready and watching. He requires of stew- 
ards nothing but that they be found faithful, each one in the 
duties of his earthly calling. But if thus idleness, even when 
concealed under such a fair exterior as watching for the ad- 
vent of Jesus, is properly called disorderliness, what sentence 
will God pronounce upon indolence, aversion to toil, laziness, 



AUGUST TENTH 389 



and loafing? "He becometh poor that dealeth with a slack 
hand, but the hand of the diligent maketh rich." "As smoke 
to the eyes, so is the shiggard to them that send him." (Prov- 
erbs of Solomon.) What an amount of capacity for action 
is lost every day because persons of means, education, and 
practical ability prefer to waste their time on vain and worth- 
less things ! How many grow weary of life, all for want of 
something to do ! How many hours of our lives have been 
wasted without benefit to body or soul, without profit to our- 
selves or our fellow men ! And yet we are to give an account 
even of our leisure hours. We need not, nay, we must not 
wear ourselves out by an imprudent use of our strength; we 
have a right to seek rest and recreation, but not to devote our- 
selves to vain things, or to be busybodies. Mark this word of 
the apostle. Every hour, whether of rest or labor, should be 
spent in the fear of God. May he keep us, and add his grace 
and blessing to our labor, that we may "do it with joy, and 
not with grief." Thanks be to Thee, heavenly Father, that 
even this day Thou hast vouchsafed unto me strength to do 
the work whereunto Thou hast appointed me. Amen. 



August Qfcuilj 



But ye, brethren, be not weary in well doing. II. Thess. 3: 13. 

Before such a passage as this, we pause to contemplate him 
who went about doing good, and healing, even our Lord Jesus. 
His career on earth was one of ceaseless care and labor. No 
man knows better than he what bodily fatigue means. He 
was often weary of the way, weary of working miracles before 
an evil generation, weary even unto death, nevertheless he 
went on doing good in our behalf up to that moment when 
he could proclaim in agonized triumph, It is finished. Many 

Daily Meditations. 26. 



390 AUGUST TENTH 



a time the unbelief of the disciples oppressed him, especially 
did Peter give him much trouble and pain, yet he never 
wearied of guiding their steps in the path of truth. It is 
blessed to look upon Jesus when we meet with the admonition, 
Be not weary in well doing. To look at men who are untiring 
in good works should serve to strengthen the hands which 
hang down, and the weak knees (Heb. 12 : 12), but it is often 
most discouraging, on the contrary, to compare ourselves with 
the great saints. Looking upon Jesus always inspires, the more 
so because no comparison is possible. Even for you, my dear 
brethren, who steadfastly look up to Jesus, it is a most whole- 
some thing to be exhorted to persevere in well doing. For if 
you look backward, will you not find your path marked with 
good resolves unfulfilled, good works begun but only half 
accomplished? Many a hopeful outset in well doing has 
fallen short af achievement because you wearied in the way. 
And why did you fail ? Because of some mere trifle, perhaps, 
or some obstacle to be surmounted only by fervent prayer and 
zealous effort; and in either case you failed for want of that 
faith and love which seeks its strength in God. Let us there- 
fore, you and I, go to the Lord and pray for power and zeal 
to persevere. Faith requires us to carry through our under- 
takings in the service of Christ. A laborer who abandons his 
work forfeits his hire. Every good deed, every kind act, 
however small, is acceptable in the sight of God. And there 
is a reward in store for all work well done. But beware of 
setting out in well doing only to grow weary of the work and 
let your hands drop. Lord, we have confessed our many 
shortcomings and received Thy forgiveness. Grant us power 
to persevere unto the end in the work Thou hast given us to 
do, for Thy name's sake. Amen. 



AUGUST ELEVENTH 391 



August fEtewitiff 



Ye know that ye were Gentiles, carried away unto these dumb 
idols, even as ye were led. Wherefore I give you to understand, 
that no man speaking by the Spirit of God calleth Jesus ac- 
cursed: and that no man can say that Jesus is the Lord, but by 
the Holy Ghost. I. Cor. 12: 2, 3. 

The Holy Spirit worked in the church at Corinth through 
many different spiritual gifts, but in all this the Spirit 
himself was the selfsame Holy Spirit. When therefore Paul, 
in the chapter from which our text is taken, exhibits the 
"unity of the Spirit in the diversities of gifts," he introduces 
his subject by a description of the Spirit and his character- 
istic traits, in order that we may recognize him in his works. 
The Corinthians are first reminded of their former life. It 
was a life without the Spirit. Instead of being led by the 
Spirit, they were led by men unto the dumb idols; between 
them and the living God there was no bond of union. Let us 
stop here, and examine ourselves. What is it that guides, or 
leads, our inner man? What is the spiritual motive force 
within us? Is it the agency and influence of men and their 
opinions? Is it our own independent conviction? Or is it 
a power infinitely higher than all these — God's Spirit? Do 
we know that in the past we were carried away hither and 
thither, but that we now are guided in a definite direction, 
contrary to our own carnal will ? Is it a dumb god to whom 
we permit ourselves to be led, or is it to him who lives with 
us, speaks to us, and to whom we cry, Abba, Father ? Perhaps 
you fear that the Spirit does not dwell within you; but you 
know that you now desire to walk not in accordance with your 
own fancies but under the guidance of your Lord. Was this 
the case formerly when the Spirit did not dwell in your heart ? 
— But furthermore the Corinthians remembered an earlier 
period in their lives during which they had cried even as 



392 AUGUST TWELFTH 



other unbelieving Gentiles and Jews, "Jesus be accursed." 
That period, however, had been followed by another during 
which they made this confession, "Jesus is the Lord." Then 
Jesus was held in contempt, proscribed, accursed; now he is 
honored and loved above all things. This change was wrought 
by the Spirit. It is characteristic of the Spirit to magnify 
Jesus, yea, this is the sum total of his ministry. Let us then, 
once more, direct a few questions to ourselves : Is Jesus ban- 
ished from your speech, your conversation, your pleasures — 
in a word, from your life? What is your attitude to your 
Saviour? Do you say, Accursed be Jesus? Or do you say, 
My Lord and my God ? If we love Jesus, we have the Spirit. 
Oh, how blessed to know this ! You remember the confession 
made by Peter when Jesus asked him, Lovest thou me? He 
could say nothing but, Yea, Lord. A simple confession, yet 
beautiful. Pray God that this confession may truly express 
the attitude of your own heart to your Saviour. 

Thou blessed Holy Spirit, teach me to love Jesus, to see 
in him my Lord. Lead me away from the dumb idols to my 
own living God in heaven. Amen. 



August SfatHftlj 



Now there are diversities of gifts, but the same Spirit. And 
there are difference of administrations, but the same Lord. And 
there are diversities of operations, but it is the same God which 
worketh all in all. But the manifestation of the Spirit is given 
to every man to profit withal. For to one is given by the Spirit 
the word of wisdom," to another the word of knowledge by the 
same Spirit; to another faith by the same Spirit," to another the 
gifts of healing by the same Spirit," to another the working of 
miracles; to another prophecy; to another discerning of spirits; 
to another divers kinds of tongues; to another the interpreta- 
tion of tongues: but all these worketh that one and the selfsame 
Spirit, dividing to every man severally as he will. I. Cor. 12: 
4—11. 



AUGUST TWELFTH 393 



Of all the gifts that our Lord Jesus has bestowed upon us 
the greatest is the Holy Spirit. Although the Spirit him- 
self is a gift, yet he distributes gifts unto those that have him 
in their hearts, because the Spirit is rich and good. The 
gifts referred to are not the so-called natural gifts, nor even 
temporal blessings, but spiritual gifts, which tend to edify 
and upbuild the church, and of which Paul here names the 
most important ones. The Spirit is the life of the church, 
yea, its very soul, hence a gift, to be spiritual, must be 
chiefly such as to edify. Some of the gifts here mentioned 
are still active in the church, and only two of them seem to 
have ceased, namely, the gift of speaking with divers kinds 
of tongues and the interpretation of tongues, that is, the gift 
to speak of spiritual matters while in a state of half-conscious 
ecstasy, and the gift to interpret that obscure speech. Still, 
such gifts are of subordinate importance. Even though the 
greater number of these extraordinary gifts of grace are still 
bestowed on the church by the Spirit, yet they are now less 
manifest than they were in the early Christian church. This 
may be because of the present state of humiliation and weak- 
ness of the church, or it may be because the Spirit distributes 
these gifts severally as he will, choosing his own time for 
making his influence more powerfully felt within the life of 
the church. The day may yet come, when these special gifts 
of grace will again be active, just as a glowing ember beneath 
the ashes may be stirred into flame by the wind. But if you, 
who believe in Jesus, do not find any of the extraordinary 
gifts of the Spirit within yourself, you are still endowed with 
the Spirit, and you have need of praying the Lord to show 
you which gifts are yours, that you may put them into service 
for the upbuilding of the church. Be your gifts ever so 
humble, they are still the gifts of the selfsame Spirit which 
is active in the greater gifts. It is the same God which 



394 AUGUST THIETEENTH 



worketh all in all. He gives according to his will. Let it 
be sufficient unto you that you serve in upbuilding the great 
temple, if only as a common hodman. What an honor to be 
in the service of the Spirit, and, yourself a living stone, be 
also a colaborer with God, bringing up other stones for the 
walls of the temple. 

Lord Jesus, take me and whatsoever Thou hast given me, 
that I may contribute to the glorification of Thy name. 
Amen. 

August Stytrimttlj 

Therefore being justified by faith, we have peace with God 
through our Lord Jesus Christ, by whom also we have access by 
faith into this grace wherein we stand, and rejoice in hope of the 
glory of God. Rom. 5: 1, 2. 

With the fifth chapter a new division of the Epistle to the 
Eomans begins, inasmuch as the apostle from the fifth up 
to the end of the eighth chapter deals with the benefits 
derived from justification through grace. If God's children 
more fully considered the privileges accruing to them from 
faith their joy and assurance would increase correspondingly. 
Even if we, while here on earth, can but begin to realize our 
privileges, only to comprehend perfectly in the life to come, 
still we may say in the words of David, I will declare and 
speak of Thy wonderful works, they are more than can be 
numbered (Ps. 40 : 5). All the great privileges that we enjoy, 
those mentioned in our text as well as those enumerated fur- 
ther on in the epistle, are consequent upon this one thing: 
justification by faith. What a blessed thing to be justified! 
Therefore being justified by faith — this is a positive fact, not 
to be disputed. In these words Paul concludes his logical 
argumentation; may that word justified also conclude our 



AUGUST THIRTEENTH 395 



past lives, yours and mine, so that we, perfectly assured of 
God's grace and favor, may in the full confidence of faith 
sing with gladness unto the Lord and praise his name ! The 
three primary and all-surpassing gifts through justification 
by faith are, peace with God, continual access by faith unto 
his grace, and an enduring hope of the glory of God. Of all 
the excellent fruits of justification peace with God is the fore- 
most. To know that you may boldly confide in God's love 
and lean upon his bosom, this is worth more than all other 
things combined. This peace is conditioned on justification. 
God is righteous: and only he that is made righteous may 
without fear and shame look up into his face. It is absolutely 
certain that we have peace on the ground of justification, even 
though we do not always feel that peace. Furthermore, we 
have access unto the grace wherein we stand. There is no 
closed door between God and his children. Just as freely as 
the children in a family may run from the nursery into their 
mother's room, yea, still more freely may we come before 
God. What a blessed privilege is that free access to the fount 
of grace every day and hour! Whatever may befall us, we 
need never despair so long as the way of God's throne of grace 
lies open. Therefore the third privilege: joy in hope of the 
glory of God. If God himself has declared you righteous, 
and if day by day you avail yourself of the access to God's 
grace, then you are approaching nearer and nearer to the glory 
of God. Rejoice therefore in the bliss that you enjoy; sing 
of your heavenly home and of God's glory, give praise unto 
him who through his blood has redeemed you from sin and 
death. 

Thy mercy, Lord, is in the heavens ; and Thy faithfulness 
reach eth unto the clouds. Thy praise shall continually be in 
my mouth. (Ps. 3-i: 1; 36: 5). Amen. 



396 AUGUST FOURTEENTH 



And not only so, but we glory in tribulations also: knowing 
that tribulation worketh patience; and patience, experience; and 
experience, hope: and hope maketh not ashamed; because the 
love of God is shed abroad in our hearts by the Holy Ghost which 
is given unto us. Rom. 5: 3 — 5. 

The hymns of rejoicing among the children of God can 
never be silenced in this land of pilgrimage. They have the 
ring of eternity. He who rejoices in hope of the glory of 
God has cause to sing praises. And not only so, but even the 
tribulations give cause for rejoicing among God's people. 
Not that tribulations in themselves are sweet unto men or 
that Christians are insensible to pain, nay, the trials of God's 
children are often most severely felt, yet, inasmuch as they 
serve to train them for heaven and are received as a chastise- 
ment from the hands of the Father, Christians may even glory 
in their tribulations. Tribulation worketh patience, teaching 
us to deny ourselves and await the Lord. This quiet tribula- 
tion or patient waiting for the Lord teaches us the more 
clearly to discern the faithfulness of the Lord, who never lets 
his sorrowful child be tried beyond endurance, but always offers 
succor in due time. The outlook may oftentimes appear 
gloomy, but the Lord has never as yet forsaken anyone; so 
the troubled child cannot now distrust him. Thus tribulation 
worketh experience, and experience, hope; and hope maketh not 
ashamed. The children of God sing hymns of rejoicing even 
in their darkest hour. Hope, true and living hope, is not cast 
down by tribulation; on the contrary, it springs forth out of 
the experience taught by tribulation. The false hope, how- 
ever, cannot withstand the test, "for the sun is no sooner risen 
with a burning heat, but it withereth the grass, and the flower 
thereof falleth, and the grace of the fashion of it perisheth" 



AUGUST FIFTEENTH 397 



(Jas. 1: 11). The false hope is maintained by the power 
of man as against the Word of God, which puts it to shame. 
The living hope, though seemingly overcome by tribulation, 
arises again after every trial, revived and strengthened by 
the Word of God. What can Satan gain by his attacks upon 
the children of God? He seeks to deluge them with his 
wrath, that they may perish, but lo, through the dark cloud 
of affliction peers the star of hope. What may the reason be, 
that the children of God do triumph in their tribulations? 
Because the love of God is shed abroad in their hearts through 
the Holy Ghost. The love of God is the hidden force, that 
works patience, experience, and hope. The attacks of Satan 
upon this rock will be put to shame. The love of God — 
farther back we cannot go — is strong and deep and intense 
enough to thwart all the deep designs of the Evil One. This 
blessed love sustains our whole life, gives us daily strength to 
triumph over Satan and cause to praise God in the midst of 
tribulation. Amen. 



August 3Ftft^uttf 



For when we were yet without strength, in due time Christ 
died for the ungodly. For scarcely for a righteous man will one 
die: yet peradventure for a good man some would even dare to 
die. But God commendeth his love toward us, in that, while we 
were yet sinners, Christ died for us. Much more then, being now 
justified by his blood, we shall be saved from wrath through him. 
For if, when we were enemies, we were reconciled to God by the 
death of his Son, much more, being reconciled, we shall be saved 
by his life. And not only so, but we also joy in God through our 
Lord Jesus Christ, by whom we have now received the atone- 
ment. Rom. 5: 6 — 11. 

This may truly be called a glorification of God's love. But 
it is not the only Scriptural passage that may be so termed, 



398 AUGUST FIFTEENTH 



for the Scriptures abound in such outpourings of praise, well- 
ing forth like countless streams from the fountainhead of 
God's love. The love of God is here considered and praised 
from three different aspects. The first presents the unworthi- 
ness of those for whom Christ died. We are weak, morally 
depraved and unfit for all good deeds — steeped in sin as in 
our native element; the bitter enemies of God; ungodly, by 
whom God is reckoned as naught and worthless. Unto such 
Christ has rendered the greatest service that love could sug- 
gest: he has died for them. It is possible for one man to 
die for another, if the latter be his benefactor, or a righteous 
man. Our inclinations are neither good, nor righteous, yet 
Christ died for us. God loved for his own sake. Even I 
must then be an object of that love which is the same to-day 
as when manifested on the cross. The second point of view 
reveals the singular ability in love to select the right time for 
its great sacrifice. Christ died in the fulness of time. To 
the saints of the Old Testament the time might have seemed 
long before the arrival of Christ, and oftentimes the faithful 
thought the time had come. The day of the coming of the 
Saviour one alone knew, and it was he himself, who is eternal 
Love. He longed to die for beloved sinners, yet his greatness 
and power were revealed in waiting until the right time had 
come. The great power of love is not lessened for biding its 
time. But since God knew the proper time, let this serve us 
as an earnest that Divine Love shall never forget its mission, 
but whatsoever I need shall be given unto me in due season. 
The third aspect emphasizes the work of love. We are re- 
conciled, made righteous, and saved through the love of Christ 
as manifested in his death and life. By his death was atone- 
ment brought about, and by his life, salvation. Life means 
more and is greater than death. If death could effect recon- 
ciliation, much more could life bring about salvation. The 



AUGUST SIXTEENTH 399 



love of Christ is mighty to bring us safety home. In this he 
is in the highest degree worthy of praise. My God, who thus 
loves, is above all things worthy of praise and honor. It is a 
grand privilege to hope for the glory of God; it is through 
marvelous grace that we may boast of our sufferings, but the 
greatest gift of all is that we may boast of God himself 
through Jesus Christ, our Lord. 

Dear Lord God, instruct me of Thine honor and let it abide 
in my heart. Amen. 



Awjuat BixtmAty 

Take heed, brethren, lest there be in any of you an evil heart 
of unbelief, in departing from the living God. But exhort one 
another daily, while it is called To day; lest any of you be hard- 
ened through the deceitfulness of sin. For we are made par- 
takers of Christ, if we hold the beginning of our confidence sted- 
fast unto the end. Heb. 3: 12—14. 

This admonition applies to the whole church of Christ. 
The gift of self-examination is hers, and she is here admon- 
ished to practice and exercise it. An evil heart of unbe- 
lief may unnoticed spring up within the church, and it is 
highly important that such a fact be not concealed. But 
where should we begin to look for it if not, first of all, in our 
own bosom? Perchance I need go no further than to my 
own breast to find such an evil heart of unbelief, that de- 
parts from the living God. Of this I am almost persuaded 
when I see the iniquity and unbelief abounding in it. A 
field strewn with stones is, however, very different from a 
field of solid rock. The heart where sin and unbelief are 
confessed and weeded out before the Lord is not yet an evil 
heart of unbelief. An evil heart of unbelief departs from 
the living God, while the faithful heart when chastised draws 



400 AUGUST SIXTEENTH 



near unto God with all its misery. An evil heart of unbelief 
would hide its misery and shame from God. As long as it 
is called To-day it behooves us to be on our guard. "To-day" 
is the evil time during which the heart of unbelief may grow 
forth. It is sad and humiliating continually to be exposed 
to danger, and continually to be under the necessity of dis- 
trusting ourselves. But this must be so. Whoever takes his 
ease while it is called "to-day," is lost. When this word "to- 
day" is exchanged for "present with the Lord," then the time 
of watching and danger is past, the armor may be discarded, 
and the sentinel may enter into his rest. But wherein lies 
the continual danger? The apostle names it: the deceitful- 
ness of sin. Sin is like a deep-rooted weed. Cut away what- 
ever appears above ground, and still sufficient root remains 
to make it grow forth again. The deceitfulness of sin con- 
sists in this that it often unexpectedly presents a temptation 
where we never expected to find one. No one stands so 
securely that there is no possibility for him to fall. But 
where, then, is security and strength to be found? Hold 
the beginning of your confidence steadfast unto the end. 
The beginning of your confidence consisted in keeping near 
to the Lord. Do you not remember the dread that would 
come upon you in the early days of your life of faith ? Your 
first word to the Lord was, "Thanks, dear Lord," and the 
next one, "Let me not depart 'from Thee." Now hold fast 
the same confidence unto the end, so that in childlike distrust 
of your own strength you press close to Jesus, praying that 
he would protect, guide, and strengthen you. And he will 
keep the lamb committed to his care, for no one shall pluck 
the lamb out of his hand. 

Dear Lord, I distrust myself; only Thou canst give rest 
unto my soul. Draw me, draw me, Lord, near to Thy heart. 
Amen. 



AUGUST SEVENTEENTH 401 



August g>£ti£ut£?utlj 

While it is said, To day if ye will hear his voice, harden not 
your hearts, as in the provocation. For some, when they had 
heard, did provoke: howbeit not all that came out of Egypt by 
Moses. But with whom was he grieved forty years? was it not 
with them that had sinned, whose carcases fell in the wilderness? 
And to whom sware he that they should not enter into his rest, 
but to them that believed not? So we see that they could not 
enter in because of unbelief. Heb. 3: 15 — 19. 

No period in the history of Israel has more often been re- 
ferred to in the Scriptures than the exodus from Egypt and 
the wandering in the wilderness. It bears a striking resem- 
blance to the individual experiences of man. The picturesque 
account is given in the Pentateuch: and oftentimes it forms 
inspiring themes for the immortal psalms. The author of 
the Epistle to the Hebrews often refers to Israel in the wilder- 
ness, and elsewhere the admonitions of Paul are frequently 
based on the events of that period. It is touching, indeed, to 
think of the thousands of Israelites, released by the out- 
stretched hand of God, singing his praises on the shores of 
the Eed Sea, and afterwards through repeated sins incur- 
ring God's wrath to such a degree that the whole people, 
with the exception of two men, were closed out from the 
Land of Promise. It is plain that through these happenings 
mighty truths are spoken to us also. It is worth while to in- 
vestigate the causes which led to the rejection of the people 
once chosen and delivered. The Epistle to the Hebrews re- 
peats the question in three different forms: "For who did 
provoke?" — "With whom was he grieved forty years?" — 
"To whom sware he that they should not enter into his rest ?" 
The answer is, though garbed in different words, one and the 
same : "They that came out of Egypt," "them that sinned,'" 
and "theni that believed not." Thev could not enter in be- 



402 AUGUST EIGHTEENTH 



cause of their unbelief. Dear brother, the admonition is for 
those that went out, those that had heard, those that had 
seen. We are also in danger of stopping halfway and finally 
being left behind. It is not sufficient to have experienced 
the blessed moment when redemption became our individual 
possession, and to have sung the praises of the Lord. That 
was the beginning and should be the enduring basis of our 
spiritual life, but the task remains to gain the Land of 
Promise by our daily walk in faith. Do we fully compre- 
hend the fearful dangers lurking in the sin of unbelief? Per- 
haps we are often in the same position as Israel, speaking 
against God, saying, "Can God furnish a table in the wilder- 
ness ? Behold he smote the rock, that the waters gushed out, 
and the streams overflowed; can he give bread also? can he 
provide flesh for his people ?" Do you recognize that manner 
of speaking? It is the language of the unbelieving and re- 
jected Israel. Eemember that fact ! In contrast to this, the 
faithful of Israel say : "Hitherto hath the Lord helped us ;" 
"The Lord is my Shepherd, I shall not want;" "The Lord 
is faithful and should be hearkened unto." 

Preserve my heart and my lips, that they may not speak 
against Thee, God. Thou has loved me with an everlasting 
love: therefore draw me with loving-kindness unto Thee. 
(Jer. 31: 3). Amen. 



Amjuat Iztgljtmtil! 



Moreover, brethren, I declare unto you the gospel which I 
preached unto you, which also ye have received, and wherein ye 
stand; by which also ye are saved, if ye keep in memory what I 
preached unto you, unless ye have believed in vain. For I de- 
livered unto you first of all that which I also received, how that 
Christ died for our sins according to the scriptures; and that he 
was buried, and that he rose again the third day according to the 



AUGUST EIGHTEENTH 403 



scriptures: and that he was seen of Cephas, then of the twelve: 
after that, he was seen of above five hundred brethren at once; 
of whom the greater part remain unto this present, but some are 
fallen asleep. After that, he was seen of James; then of all the 
apostles. And last of all he was seen of me also, as of one born 
out of due time. For I am the least of the apostles, that am not 
meet to be called an apostle, because I persecuted the church of 
God. I. Cor. 15: 1—9. 

The apostle has a great deal to tell the congregation at 
Corinth in this epistle; various are the subjects which he 
treats, but there is one which he especially desires to impress 
upon the hearts of those to whom he is writing, and that is 
the old, wellknown gospel truth that Christ died for our sins, 
and that he rose again the third day according to the Scrip- 
tures. Yea, what are all admonitions and rules of conduct 
worth, if the heart has not found its resting place in this 
gospel ? And even if we are already familiar with this gospel, 
even if we have already experienced the joy and peace which 
it gives, we need to turn to it again and again to see that 
Christ really died for our sins, and that we now have a living 
Saviour who justifies those that believe. So also Paul de- 
clared the gospel he had already before declared. For the 
Corinthians there was nothing else to do but to receive this 
gospel. The chief content was Christ; Paul declared it; the 
Corinthians received it. And you, dear reader, are also per- 
mitted to receive these glad tidings, that Christ died for your 
sins, and now lives as your advocate. Paul regarded himself 
so unworthy to have seen the Eisen One that he looked upon 
himself as one born out of due time. Even if, in regard to 
yourself, you should share the opinion of the apostle, you may 
still receive and accept the gospel; for it is a gospel for the 
poor. The Corinthians "stood," that is, they had taken their 
stand and were firmly fixed in this gospel. Do you follow 
their example? First receive, then stand therein. If you 



404 AUGUST NINETEENTH 



stand in the gospel, yon are firmly grounded on a rock. The 
gospel is an impregnable fortress. It cannot fall, even if all 
the legions of Satan assail it. Stand secure in the gospel! 
No one can change the fact that Jesns died for you, and that 
he lives for you. Let no bondage under the law, no faint- 
heartedness, no unbelief rob you of your assurance. Salvation 
is yours if you abide in the gospel just as it is written, that is, 
a gospel of Jesus dying and living for sinners; not a gospel 
such as your own heart would invent it — a gospel only for 
saints. To receive the gospel is the first step ; to stand in the 
gospel, the second ; to be saved through the gospel is the third 
step. If it were impossible for these same Corinthians, who 
had received the gospel and who were standing therein, to be 
saved through the gospel, then they would have believed in 
vain; but this was contrary to reason. Thus, he who receives 
the gospel, and abides therein, will be saved, and will in 
heaven above with a new tongue praise him who was dead, 
but is alive for evermore. 

Dear Lord Jesus, lead me into the gospel, which is the 
power of God unto salvation to every one that believeth. 
Amen. 



August JJmrtmttlj 



But by the grace of God I am what I am: and his grace which 
was bestowed upon me was not in vain; but I laboured more 
abundantly than they all: yet not I, but the grace of God which 
was with me. I. Cor. 15: 10. 

This is a beautiful and sublime confession, sprung from 
an humble and trustful heart, born anew by the grace of God. 
Paul, who previously held himself not meet to be called an 
apostle, even now hesitates to speak of what he is, but only 
says that what he is he is by the grace of God. At the same 



AUGUST NINETEENTH 405 



time, he does not withhold, what the grace of God has ac- 
complished through him, but boldly confesses to the praise 
of God, that he had labored more abundantly than all the 
apostles. This is certainly grace to be humble and upright at 
the same time. If such we are, then we are adorned with 
two precious jewels. May God grant us his Spirit, that we 
may be thus adorned ! By the grace of God I am what I am. 
What a believer has been is blotted out by God's grace. What 
he is, he is by God's grace, and he is only that which grace 
has accomplished in him. All other things are foreign to his 
new and real life. This being so, how small and insignificant 
we really are ! There is a natural kindness, a natural ami- 
ability, a natural generosity, but they are not reckoned as 
attributes of the new man, unless they be sanctified by the 
grace of God. Barring all natural endowments, we shall find 
our new and inner man but little developed. Let us not 
think of ourselves more highly than we ought to think, but 
think soberly (Eom. 12: 3). However, we need not and 
must not deny what the Spirit of God has accomplished 
in us. A false humility is but pride in another form, and to 
deny the work of the Spirit in us is to dishonor God. But 
we have need of a high degree of spiritual sense and sobriety 
in order to speak the truth in regard to ourselves. Truth 
and humility, let these be thy ornaments, my soul ! Dost 
thou honor the grace that gave thee life and to which thy 
gratitude for all things is due, if so, then strive to attain 
them! "Stand therefore, having your loins girt about with 
truth!" (Eph. 6: 14) and "be clothed with humility!" (1 
Peter 5:5). 

Thou, my Saviour, who art the truth, Thou, who didst 
humble Thyself unto death, adorn my soul into Thy likeness. 
Amen. 

Daily Meditations. 27. 



406 AUGUST TWENTIETH 



August Qfottuttrtlj 

Wherefore, as by one man sin entered into the world, and 
death by sin; and so death passed upon all men, for that all have 
sinned: therefore as by the offence of one judgment came upon 
all men to condemnation; even so by the righteousness of one 
the free gift came upon all men unto justification of life. Rom. 
5: 12,18. 

The two great legacies that have fallen to mankind are here 
compared. One of these legacies has been inherited from 
Adam. This stupendous heritage has been equally distributed 
among all men that have been born into the world; not one 
was left without his share. One generation succeeds another, 
but the inheritance is still undiminished. The last person 
to be born into the world will receive just as great a share 
as the first. This terrible legacy of sin, condemnation, and 
death, I too have received, and it is invested in my life. It 
constitutes my whole spiritual possession, and is all that I 
may call mine by nature. By one man it has entered into 
the world, and is propagated in human nature, wherever that 
nature takes form in a human being. Not a little would be 
gained if we could be brought to realize, fully and clearly, 
that our natural corruption goes so far and so deep as to 
merit eternal death. But if our inheritance from Adam is 
great, so also is the inheritance from Christ. It reaches just 
as far — to all men. And as I am absolutely certain of the 
doom pronounced upon Adam and the whole human family, 
so I may also claim a share in the great and blessed inherit- 
ance descended from Jesus. The latter is opposite in kind 
to the former. From Adam we inherit sin, condemnation, 
and death, but as heirs of Christ we possess righteousness, 
forgiveness, and life : a righteousness covering all sin derived 
from Adam, a life swallowing up the death that has fallen 
to our lot as descendants of the first man. As the former 



AUGUST TWENTY-FIEST 407 



inheritance has come by one person, so also the latter. If it 
is important to know what I may expect from my own evil 
nature, it is no less important to know what I possess in the 
one righteous man, Jesus, — righteousness, life, freedom from 
condemnation and death. He is the source from which this 
stream of bliss issues forth, bestowing its rich bounty upon all 
mankind. Blessed heritage, blessed privilege to be an heir 
of Jesus ! It is sad indeed to feel the inherited corruption in 
every part of my being, and I often cry out with the apostle : 
wretched man that I am ! But why not rejoice in all my 
affliction, knowing that I am at all times rich in Jesus, with- 
out any merit or worth of my own. To his bosom will I fly, 
in him will I be found. Not I, but Christ liveth in me, let 
this be my confession, and my song be this: "Jesus only!" 
Each passing day I turn away the inheritance in Adam and 
strive for the inheritance in Christ. Soon the veil of mourn- 
ing shall be laid aside, the fetters of this material body be 
loosed, and with joy my spirit shall soar upwards to the in- 
heritance of the saints in light. 

From death to life, Lord, guide me every day, and on 
my last day on earth be near to receive my spirit. Amen. 



August 3fatetti£~ftr0t 



For until the law sin was in the world: but sin is not imputed 
when there is no law. Nevertheless death reigned from Adam 
to Moses, even over them that had not sinned after the similitude 
of Adam's transgression, who is the figure of him that was to 
come. But not as the offence, so also is the free gift. For if 
through the offence of one many be dead, much more the grace 
of God, and the gift by grace, which is by one man, Jesus Christ, 
hath abounded unto many. And not as it was by one that sinned, 
so is the gift: for the judgment was by one to condemnation, but 
the free gift is of many offences unto justification. For if by one 



408 AUGUST TWENTY-FIRST 



man's offence death reigned by one; much more they which re- 
ceive abundance of grace and of the gift of righteousness shall 
reign in life by one, Jesus Christ. Rom. 5: 13 — 17. 

That sin is an inheritance from Adam, is here proven. 
Death reigned from Adam unto Moses. During that time, 
there was no written law. Hence sin could not then rightly 
be looked upon as a transgression, but rather as a corruption 
inherited from Adam. This serves to assure you that even 
if you have not committed a single transgression, you are 
still harboring within yourself an evil worthy of death. Even 
during those periods of your life which may be called the 
best this corruption has controlled your nature. Hence, we 
would be eternally lost, but for that which the apostle here 
significantly calls the gift. He does not refer to it as one 
of the gifts, or a gift, but the gift, something from God so 
great and so freely given that it deserves that name above 
all other things. Therefore, it is also called the gift of grace. 
What does that imply? That in Jesus Christ is life, ever- 
lasting life. This life is far greater than that death which 
came through Adam. Death, as the apostle says, came 
through one sin, but the gift of grace came on account of 
many offenses. A river having many sources is generally 
larger than one having but one source. In other words, death 
came by one that sinned, Adam, but life came in this manner, 
that my sin, your sin, yea, every man's sin came to the heart 
of God and moved him to compassion, and thus there was 
opened unto mankind an unbounded ocean of mercy and life. 
This gift is greater than death and judgment. May the ever- 
lasting life be unto you and me but as a free gift : that is the 
only right way to look upon it. In hours of great affliction, 
of darkness and anguish, thank God, life is still a gift to us. 
Death is terrible, and he has been a relentless ruler these six 
thousand years. But those who accept the gift thereby be- 



AUGUST TWENTY-SECOND 409 

come still mightier rulers : they shall rule as kings unto ever- 
lasting life. A man may be lord of this or that in this life, 
but that is as naught compared with the power and glory of 
the righteous in the eternal kingdom. We that believe in Jesus 
triumphantly trample death under our feet and we shall reign 
as kings in the eternal life, all because of the supreme gift. 
It is assuredly the Lord's will that those who, as joint-heirs 
with Christ, have such prospects of becoming rulers in eter- 
nity also here on earth shall know the true value of the life 
in Christ. A prince must harbor princely thoughts. There- 
fore, Lord, bring me ever closer into communion with Thee, 
and grant that I may truly enjoy the gift of life. Amen. 



Moreover the law entered, that the offence might abound. 
But where sin abounded, grace did much more abound: That as 
sin hath reigned unto death, even so might grace reign through 
righteousness unto eternal life by Jesus Christ our Lord. Rom. 
5: 20, 21. 

Whenever the expression "much more" appears in the Scrip- 
tures, it is generally in connection with some good and joyful 
message. "If ye then, being evil, know how to give good 
gifts unto your children: how much more shall your heav- 
enly Father give the Holy Spirit to them that ask him." 
There we have a promise of much more of good things in 
fulfilment of our prayers to our heavenly Father. Even the 
unbelievers, who are concerned mostly about raiment and 
food, are assured that their heavenly Father, who feeds the 
birds and clothes the grass, will much more concern himself 
about his children. If we are reconciled by the death of 
Jesus, much more then shall we be saved by his life. No less 
sweet is this promise : "Where sin abounded, grace did much 



410 AUGUST TWENTY-SECOND 

more abound." Our God is rich. With him there is always 
abundance, fulness and largess, and his gifts will more than 
satisfy our needs. But that his grace should abound where 
sin abounds is astonishing indeed. Still, so it has been, and 
so it shall always be. Just as the waters pour down the 
mountain slopes and gather in the receptacles of the earth, 
so the streams of divine grace flow into needy, parched, and 
hungering souls. Paul likened sin to a mighty flood over- 
flowing the world and sweeping away all earthly honor, pride, 
and happiness. But he also received a flood of grace flowing 
out of the heart of the Father. The two floods met at the 
cross. The Son of God himself was carried down by the 
whirlpools, seemingly forever, but when he arose on the third 
day, grace had gained an everlasting victory over sin. Where 
sin abounded, there much more did grace abound. That which 
happened at Golgotha is partly repeated in the life of the 
individual. Sin is like a constantly flowing stream in the 
soul of the ungodly man; the law serves as a dam causing it 
to overflow and seek an outlet wheresoever it can. In terror 
and anguish the soul calls for mercy and deliverance, its cries 
reaching the throne of God above the roar of the flood. But 
just at this point, — much more doth grace abound. Sin 
abounded in the heart of the fallen woman, who, hardened 
by transgression, prostrated herself before Jesus, but grace 
abounded much more unto her. The sins of David were 
many and grievous, yet it was his privilege to confess, "Our 
trespasses wilt Thou forgive." Out of the depths did the 
psalmist call to God, but at the same time he could testify: 
"With the Lord is much forgiveness." 

Lord, at times sin doth rage most furiously in my soul 
and my heart is threatened with a deluge of wickedness. 
Lord, then and there let Thy grace abound and prevail over 
all my sins. Amen. 



AUGUST TWENTY-THIRD 411 



If we confess our sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteousness. I. John 1: 9. 

If there be in any country a place famous for its historic 
associations or noted for its natural scenery, travelers in that 
country will all be eager to visit it. So if } t ou asked a poor 
sinner who had found peace in believing, Did you ever stop 
at 1 John 1 : 9, the passage that speaks of confession and for- 
giveness ? he would most assuredly answer, Yes, indeed, there 
I have found rest for my soul many and many a time. That 
passage has been the gate to the kingdom of God for souls 
without number, and there the poor in spirit abide every day. 
Forgiveness is conditioned upon one fact only; just one "if" 
is prefixed to the promise that the Lord will forgive us our 
sins. In our conscience so many "ifs" appear. We hear it 
say, Oh, if I had not sinned just in that way; the penitent 
heart whispers, If I could only be otherwise. But the Word 
of God says, "If we confess our sins." If we consider the 
foundation of this free forgiveness, we find it likewise to be 
but one, — God's faithfulness and justice. In your life and 
in mine he finds not a single plea urging him to forgive us 
our sins; everything calls for judgment without mercy. But 
it is his faithfulness and justice that give the decision in 
favor of him who confesses his sin. When you kneel before 
Jesus, trusting in him, confessing your sins before him, one 
of your knees rests, so to speak, on his faithfulness, and the 
other on his justice; with one hand you grasp his truth, and 
with the other his mercy. But how, then, are you to know 
that you really have the forgiveness of sins? Only by this, 
in the first place, that you have done as your Master has com- 
manded : you have confessed, and he has promised to forgive. 
But there is still another question : how are you to know that 



412 AUGUST TWENTY-FOURTH 

your confession is sincere? When your whole heart is ex- 
posed and laid open before God, when not one sin is kept 
back from him or excused, and his faithfulness and justice 
is your plea and your only source of consolation, then your 
confession is most certainly sincere. Let us then this day as 
heretofore with sincere hearts and in full assurance of faith 
approach the fountain whence flow the healing waters so 
abundantly able to wash away our sins. Even this day we 
have been denied by sin and uncleanness. In the crystal 
fountain forgiveness and cleansing are ever to be found. Per- 
haps not only the sins of the day, but the sins of a whole life- 
time are still unforgiven. All unrighteousness may be washed 
away in the blood of Jesus. Dear Lord Jesus, I place before 
Thee my heart like an unsealed letter, this very hour. For 
the sake of Thy faithfulness and Thy justice blot out every 
faulty line in that letter and inscribe into it Thy law and Thy 
statutes. Amen. 



My little children, these things write I unto you, that ye sin 
not. And if any man sin, we have an advocate with the Father, 
Jesus Christ, the righteous: and he is the propitiation for our 
sins: and not for ours only, but also for the sins of the whole 
world. I. John 2: 1, 2. 

Every word of the Scriptures has this ultimate aim: that 
we sin not. The salvation wrought by Jesus has for its aim 
that we sin not. The deepest longings of the regenerate 
heart are not satisfied until that end is attained, that we no 
longer sin. All those who truly long for and earnestly seek 
that goal shall see the blessed day when they shall stand 
without a stain of guilt before the throne of G-od and the 
Lamb. But for these prospects for eternity, we should long 



AUGUST TWENTY-FOURTH 413 

since have fallen by the way. This being onr heart's desire, 
how painfnl then that the goal, apparently within our tem- 
poral reach, should be so far removed. One who for years 
has practiced upon a musical instrument which he now ought 
to master is ofttimes dismayed to hear discords steal into his 
best execution. God knows the feelings within the hearts of 
those who strive hard not to sin, and yet do sin. But all is 
not lost to them, though it may seem so, for if any man sin, 
we have an advocate. We might have many advocates in the 
various vicissitudes of life, but there is one alone who is 
willing and able to defend us against sin. When your con- 
science annoys you, when Satan accuses } t ou, when the world 
would pass its severe and cold verdict upon you, then Jesus 
stands forth as your advocate. He, who is even more morti- 
fied by your sins than your own sensitive conscience, he 
appears as your righteous defender. But if your advocate is 
himself righteous, then your case must also be righteous. He 
does not argue on the side of unrighteousness. Yet, to defend 
you, the sinner, against the law could not be a righteous act 
but for this blessed fact, that he is the propitiation for our 
sins, and not for ours only, but also for the sins of the whole 
world. He is the propitiation even at the moment that your 
sin is committed. He is a high advocate, far higher than all 
your accusers, yea, he sits on the right hand of the Father, 
and this we know, that a father willingly hearkens to the one 
who defends his children. Jesus has made your unrighteous 
cause his own, and thus it has become a righteous cause to 
which the Great Judge gladly inclines his ear. May the 
Spirit keep you, dear brother, from sinning, but if you do sin, 
do not let your conscience make you afraid before the Lord, 
but lay your heart and your cause in the hands of your 
heavenly defender. He is the Lord, the advocate of his 
people. Amen. 



414 AUGUST TWENTY-FIFTH 



August Sutfutg-ftfilj 



Such trust have we through Christ to God-ward: not that we 
are sufficient of ourselves to think any thing as of ourselves; but 
our sufficiency is of God; who also hath made us able ministers 
of the new testament; not of the letter, but of the spirit: for the 
letter killeth, but the spirit giveth life. But if the ministration of 
death, written and engraven in stones, was glorious, so that the 
children of Israel could not stedfastly behold the face of Moses 
for the glory of his countenance; which glory was to be done 
away: how shall not the ministration of the spirit be rather glo- 
rious? For if the ministration of condemnation be glory, much 
more doth the ministration of righteousness exceed in glory. 
For even that which was made glorious had no glory in this re- 
spect, by reason of the glory that excelleth. For if that which is 
done away was glorious, much more that which remaineth is 
glorious. II. Cor. 3: 4 — 11. 

The apostle here compares the ministration of the Old with 
that of the New Testament. The old is called that of the 
letter, because it does not bring about the sending forth of 
the Spirit, as is the case with the new, which therefore is 
called the ministration of the Spirit. The old is the minis- 
tration of death, and accomplishes death; the new is that of 
life, and accomplishes life. The old is a ministration of con- 
demnation, the new is one of righteousness through the for- 
giveness of sins. The old was to be done away, the new is to 
remain. The old, though glorious in itself, was yet, compared 
with the surpassing glory of the new, of no glory whatever. 
And thus speaks a person who himself had been a minister 
of the Old Testament displaying such zeal that he breathed 
threatenings and slaughter against the children of the new 
covenant. Thus God is able to open the eyes of one who is 
perfectly at ease in his presumption of piety. And the joy 
of possessing all this in Jesus, the mediator of the new cove- 
nant, is so surpassing great, that all the former supposed 



AUGUST TWENTY-FIFTH 415 

happiness seems a mere delusion. Let us then further in 
detail consider the new covenant which is capable of convey- 
ing so much joy. Through Jesus all mankind enters into 
this covenant. It is open to you as to every man. It does 
not condemn sinners worthy of condemnation, but on the con- 
trary gives assurance of the forgiveness of sins to all those 
who judge themselves. It does not pronounce sentence of 
death upon you who earnestly strive for sanctification, but 
when you lie prostrate, worn out by your futile attempts to 
serve God in your own strength, the new covenant assures you 
that you shall live — by grace. Where in the Word of God } t ou 
formerly saw nothing but the commandment, there, in the 
new covenant, you now find the Spirit that teaches you to cry, 
Abba, Father. And this covenant does not pass away, but 
even if your emotions of rapture and joy disappear, the cove- 
nant still remains. In this present life it brings the glory of 
• the adoption of children, and in the future life the glory of 
the inheritance. If you are worn out by sin and by all at- 
tempts to become righteous, then enter as a sinner into this 
covenant. It is only with Jesus you have to deal in this 
matter, for he is the mediator of the covenant. If you have 
entered the covenant, many things, no doubt, will trouble you 
and cause you dismay, but one thing is certain, — the covenant 
will never become void and of no effect. You are not even 
sufficient of yourself to think anything, but your sufficiency 
is of God, and he will ever supply you with sufficient power 
to remain a child of the new covenant. 

Lord, who hast covenanted to teach and instruct those 
that are Thine, open my eyes that I may ever more behold 
the glory of Thy covenant. Amen. 



416 AUGUST TWENTY-SIXTH 



August atotttttg-aixtlj 



Seeing then that we have such a hope, we use great plainness 
of speech: and not as Moses, which put a vail over his face, that 
the children of Israel could not stedfastly look to the end of that 
which is abolished: but their minds were blinded: for until this 
day remaineth the same vail untaken away in the reading of the 
old testament; which vail is done away in Christ. But even unto 
this day, when Moses is read, the vail is upon their heart. Never- 
theless when it shall turn to the Lord, the vail shall be taken 
away. Now the Lord is that Spirit: and where the Spirit of the 
Lord is, there is liberty. But we all, with open face beholding as 
in a glass the glory of the Lord, are changed into the same image 
from glory to glory, even as by the Spirit of the Lord. II. Cor. 
3: 12—18. 

We move about in this world with either veiled or unveiled 
hearts and faces, and this circumstance will make life on 
earth dark unto one, while unto another there will be light in 
the midst of darkness. In other words, there is something 
which is hidden unto each natural mind, something which 
that mind cannot see or comprehend, but which is of such a 
character that, if seen, it would fill the mind with peace and 
joy. Only by conversion to God can this veil be removed. 
But what secret will then be revealed ? It is this, that the old 
covenant is done away in Christ. That is, all those that have 
failed in fulfilling the law of Moses and, as a consequence, 
are condemned and lost, may still come unto Jesus and re- 
ceive the forgiveness of sins. As even Paul spoke in Antioch : 
"Be it known unto you, therefore, men and brethren, that 
through this man (Jesus) is preached unto you the forgive- 
ness of sins : and by him all that believe are justified from all 
things, from which ye could not be justified by the law of 
Moses." The debt is done away in Christ, the condemnation is 
done away in Christ, the evil conscience is done away in Christ, 
the servitude is done away in Christ. The veil is taken away, 



AUGUST TWENTY-SEVENTH 417 

when you are converted to Christ. If you would be truly 
converted, then throw yourself into the arms of Jesus. That 
will be a conversion to the Lord, not only a betterment in 
your temporal life. Praise be unto God, that Jesus does take 
away the veil from the poor and sin-laden heart ! Oh, what 
an honor for a fallen sinner, that he may lift his heart and 
face unto God and look into his eyes without shame ! "They 
look unto him, and were lightened : and their faces were not 
ashamed" (Ps. 34: 5). Sin is forgiven, the Spirit fills the 
heart, and liberty follows upon servitude under the law. When 
King Ahasverus condemned Hainan unto death, that man's 
face was covered with a veil. Our King takes off the veil 'from 
sinners sentenced to death, who fly unto his grace, and the 
removal of the veil indicates that we shall live. "When we 
look up to Jesus, we are transformed from glory to glory into 
the image of him upon whom we look. Let us then lose none 
of the precious moments that we may look upon Jesus. 
Shortly we shall see him as he is in everlasting freedom and 
glory. And while we abide the time, let us have great plain- 
ness of speech, having such a hope. Amen. 

Auguat ©uttniaj-Bmnifj 

Let not sin therefore reign in your mortal body, that ye should 
obey it in the lusts thereof. Neither yield ye your members as 
instruments of unrighteousness unto sin: but yield yourselves 
unto God, as those that are alive from the dead, and your mem- 
bers as instruments of righteousness unto God. For sin shall not 
have dominion over you: for ye are not under the law, but under 
grace. What then? shall we sin, because we are not under the 
law, but under grace? God forbid. Know ye not, that to whom 
ye yield yourselves servants to obey, his servants ye are to whom 
ye obey; whether of sin unto death, or of obedience unto right- 
eousness? But God be thanked, that ye were the servants of sin, 
but ye have obeyed from the heart that form of doctrine which 
was delivered you. Rom. 6: 12 — 17. 



418 AUGUST TWENTY-SEVENTH 

Faith may be considered from two points of view: the 
heart's accepting of the Lord, and the heart's surrendering 
to the Lord. When faith first is kindled in the heart such a 
surrender of soul and body to God takes place. It is of the 
utmost importance to be conscious of the fact that such a 
surrender has taken place. The Lord requires unconditional 
submission and a surrendering to him of our whole being. 
There is a wonderful sense of security in knowing that one 
is wholly in God's hands, and with the Christian nothing tends 
more strongly toward holy living than this assurance. Or 
what would prove such a check on our sinful appetites as to 
know that we have yielded our members and our whole body, 
as well as our inner man, once for all, into God's keeping? 
Selfishness and sin, Satan and the world, have lost their hold 
on me, their former slave, and all claim to servitude, after I 
have yielded myself to God. This does not prevent sin from 
catching me unawares, tempting, harassing, and wounding 
me, but to be my master — that must not be. Grace alone 
shall rule over me. Although the church at Home was made 
up of believers who, each one of them, already had yielded 
themselves unto God, still Paul, in his apostolic letter, once 
more exhorts them to submit themselves. For it is possible 
for the heart imperceptibly to slip away from that blessed 
state of complete yielding to God in which the relations be- 
tween God and the human soul, by constant intercourse, 
should grow ever more intimate. Besides, new conditions are 
continually to be met, and new tasks are appointed, where 
we have need to dedicate ourselves to the Lord anew. This 
is a matter of exceeding importance. Whose servant are you ? 
You must have yielded yourself a servant either to sin or to 
God. It must be one or the other, either a servant of sin 
unto death, or of obedience unto righteousness. Examine 
yourself and see what kind of work your members, your 



AUGUST TWENTY-EIGHTH 419 

hands, your tongue, perform. Are they instruments of right- 
eousness unto God, or of unrighteousness unto sin ? Our mor- 
tal bodies are suitable soil for sin to strike root in. If your 
members are in the service of God. then you may conclude 
that you have yielded yourself wholly to God, and. contrari- 
wise, if you have surrendered yourself, heart and soul, to 
God, then your members also must serve him. "God be 
thanked/' the apostle says referring to the Christians in 
Eome. This is the best thanksgiving a human heart can 
offer to God. If you thank God for everything else, but are 
unable to thank him for a contrite heart and a submissive 
spirit, then your thanksgiving is worthless. 

Lord, can I truly offer this thanksgiving ? Thou knowest 
mv heart. Let me be Thine, bodv and soul. Amen. 



August anmtig-nghth 



For the wages of sin is death; but the gift of God is eternal 
life through Jesus Christ our Lord. Rom. 6: 23. 

That world which has rebelled against God, which defies 
him and maliciously resists his decrees, that world he offers 
a gift. If, on the contrary, he in his wrath had crushed the 
world, no man could have reproached him. But 1c, his heart 
is full of compassion towards the world, and in his over- 
whelming mercy he resolves to present a gift to mankind. 
It is called God's gift, because of its unique character; it is 
his peculiar gift, afforded through his grace, God's gift in 
contradistinction to the gifts of man to man. The poor man 
has his simple gift, the rich man his valuable gift, the king 
his royal gift, but God's gift is as much greater than our 
gifts as heaven is above the earth. We may distribute gifts 
calculated to satisfy a certain number of our equals, but God's 
gift is sufficient unto all the world. It does not surpass in 



420 AUGUST TWENTY-EIGHTH 

quantity alone, but has the quality and power to raise the 
world out of the poverty of sin and depravity. The gift of 
God is eternal life. Well may we shed tears of joy to have a 
God that deals so bounteously with us. When God through 
Jesus Christ gives eternal life, he gives unto the world what 
is needful before all else. On account of sin the world was 
doomed to death. Every sin carries death within itself as a 
seed carries life. The self-confidence of Peter and his denial 
of Christ, the pride of David in taking census of his people 
and his crime against Uriah, the self-righteousness of Saul 
and his persecution of the Christians, all these sins were alike 
worthy of death. Every sin permitted to develop its inherent 
powers causes death and severs man from God for time and 
eternity. And lastly, when you have served sin long and 
faithfully, it has nothing to offer but death, eternal death. 
What profound misery to be the servant of sin ! Therefore, 
accept the gift of God. Eternal life cannot be gained other- 
wise than as a gift. What can you do to merit eternal life? 
Nay, it is the life-giving gift of God to all who are dead in 
sin. Other gifts you can do without, the gift of God is indis- 
pensable. God presents his gift through Jesus Christ our 
Lord. This expression : "through Jesus Christ", proves em- 
phatically that it is a most costly gift, which nevertheless is 
ours without money and without price. Jesus himself is the 
life. If you accept of him, you will live for time and eternity. 
Thanks be unto God for his unspeakable gift (2 Cor. 9: 15). 
Amen. 



AUGUST TWENTY-NINTH 421 

August afatfuig-mutfj 

Eye hath not seen, nor ear heard, neither have entered into the 
heart of man, the things which God hath prepared for them that 
love him. I. Cor. 2: 9. 

In these three ways — by the natural eye, the ear, and the 
heart — gifts of immense value have been imparted to man- 
kind. The eye has brought to man many treasures of knowl- 
edge; the ear has enriched him with many experiences of the 
greatest importance, and the heart, rising to anticipations of 
a future life, has there found incitement to seek still further 
increase in knowledge. But there is one way that has been 
closed to the natural man, one gate has been barred to the 
carnal mind. And yet it is in this way, and through this 
gate, that entrance is obtained to the very treasury of God. 
For them that love him, God has prepared what eye has not 
seen, nor ear heard, neither has entered into the heart of man. 
Love opens the way by which we may pass far beyond the 
limitations imposed upon the natural eye, ear, or heart. We 
may penetrate much further into God's counsels, God's king- 
dom, and God's heart through love, than by any research 
from which love is excluded. Indeed, without love we can- 
not discern the things which pertain to the Spirit of God. 
Wonderful are the results to which the discerning mind of 
man has attained in the realm of nature, wonderful are man's 
inventions, wonderful the heights to which his imagination 
has soared. But the humble, unlettered child of God, through 
the love of the Lord which animates his soul, possesses a 
knowledge far surpassing all that eye has seen or ear has 
heard. While yet in "this tabernacle" he owns a treasure — 
the peace of God — more valuable than all the world besides; 
for to know that God's favor rests upon him and that he is 
sealed with God's image impressed upon his heart, — verily in 

Daily Meditations. 28. 



422 AUGUST THIRTIETH 



comparison with this knowledge all earthly treasure is but 
dust and ashes. And still more does this apply to the joy and 
glory which in the life to come await them that love the Lord. 
Our text probably refers more especially to things eternal, as 
it speaks of what God has "prepared" for them that love him. 
The harmony which here below fascinates the ear is harsh 
and discordant compared with the music of heaven ; the colors 
that here charm the eye are pale and dim compared with the 
splendor and luster of heaven; the keenest anticipations grow 
dull and empty when compared with the reality of the glory 
that God has prepared. Let us then exercise the utmost care 
that we may be found among those who love the Lord, and 
that none may come short of it. May we grow in love, for 
the secret things of God are discerned better through love 
than through the understanding. Lord, fill our hearts with 
Thy holy love, so that we may learn to know what Thou hast 
prepared for us. Amen. 



August Stytrttetlj 



But God hath revealed them unto us by his Spirit: for the 
Spirit searcheth all things, yea, the deep things of God. For 
what man knoweth the things of a man, save the spirit of man 
which is in him? even so the things of God knoweth no man, but 
the Spirit of God. Now we have received, not the spirit of the 
world, but the spirit which is of God; that we might know the 
things that are freely given to us of God. I. Cor. 2: 10 — 12. 

Wheresoever the Spirit of God is, there is light. The Spirit 
of God is itself the eternal light. He hates all falseness and 
duplicity of heart. He condemns all irresolution, ignorance 
and fickleness, wherein sin and unbelief may find a convenient 
hiding-place. He makes all things clear, and brings to light 
their real character. His light penetrates into the deepest 



AUGUST THIRTIETH 423 



recesses of knowledge. He is the truth, searching all things, 
yea, even the deep things of God. Without partaking of this 
Spirit, we cannot know God. Within every man there is a 
world hidden from others, a realm of feelings, thoughts, sen- 
sations, desires, and impressions, unknown to his fellow men, 
except as they are made apparent in words or deeds. No man 
knoweth the things of man, save the spirit of man which is 
in him. Even so the things of God none knoweth, save the 
Spirit of God. Some attributes of God may be so apparent, 
that each and every man can discern them, but the "deep 
things" are hidden from all except them that have the Spirit 
which is of God. For unto us God revealed them through 
the Spirit. He reveals unto us the deep things of God, which 
manifest themselves in depth of mercy, depth of truth, depth 
of love and of glory, and into these depths we are conducted 
by the Spirit. They are not dark abysses : they grow brighter, 
the deeper we penetrate. These deep things are illumined 
with the glories of heaven. We know of other depths into 
which the Spirit will guide us. They are referred to as the 
things of man. The deeper we delve into them, the more 
intense the darkness, and if we could ever reach the bottom 
of man's heart, then we were not far from hell. We can enter 
into the deep things of God only in so far as we are able to 
search our own inwardness. We long for the things of God 
in the same degree that we long to become free from the 
darkness in our nature. We can scarcely, during the brief 
span of life, even number the things that are freely given to 
us by God. The Spirit points them out, but in this life we 
get no more than a foretaste of one or another of the rich 
things of God. We are so rich, that we can scarcely give an 
account of our possessions. To be faithful unto the Spirit 
is the most sacred obligation of the children of God. Be ye 
faithful — and all the deeper ye shall enter into the deep 



424 AUGUST THIRTY-FIRST 



things of God. Be ye faithful — and all the more ye may 
drink from the fount of living waters. Be ye faithful — and 
all the more shall the peace of God fill our hearts. 

Lord God, bestow upon me true faithfulness unto Thy 
Spirit. Amen. 



August Stytrig-ftrsi 

But the natural man receiveth not the things of the Spirit of 
God: for they are foolishness unto him: neither can he know 
them, because they are spiritually discerned. But he that is 
spiritual judgeth all things, yet he himself is judged of no man. 
For who hath known the mind of the Lord, that he may instruct 
him? But we have the mind of Christ. I. Cor. 2: 14—16. 

A natural man is one whose life is not guided and con- 
trolled by the Holy Spirit, and who is governed alone by the 
force of his own nature. Hence, the term natural man is very 
broad. The learned Saul, by nature richly endowed, and 
held blameless according to the justification which comes 
from the law, was, before his spiritual baptism, a type of the 
natural man. The illiterate Samaritan woman, ignorant of 
the first rudiments of the knowledge of truth, immoral and 
depraved, was also a type of the natural man, when she met 
the Lord at the well of Sychar. Neither of them had received 
the things of the Spirit of God. The honored and beloved 
ruler of the Jews, Nicodemus, who had not experienced the 
mysteries of the new birth, and the dishonest Simon the Sor- 
cerer, who sought to purchase the gift of the Holy Ghost with 
money, were both alike at that period of their life in the state 
of the natural man. It is the new birth, the seal of the Holy 
Spirit, which forms the demarcation between the natural and 
the regenerated man, the worldling and the child of God, the 
realm of death and the kingdom of life. Learning, culture, 



AUGUST THIRTY-FIRST 425 



and moral principles can do no more than make the natural 
man polished and respectable. To become a child of God, the 
natural man must needs receive the Holy Spirit. The natural 
man dwells outside the kingdom of God. He lacks all power 
to receive, that is, to understand and accept, spiritual things. 
He has but his natural understanding; the things of the 
Spirit of God are foolishness to his mind and he cannot know 
them. What a humiliating admission for man to make, what 
a crushing blow to his natural pride! He that is spiritual, 
says the apostle, is judged of no man. This means that to a 
natural man the new-born of the Spirit will always appear 
mysterious. Experience proves this to be a fact. That which 
to a spiritual man makes a heaven out of earth is odious 
to the natural man. And the final verdict of the worldly- 
minded regarding the things of the Spirit of God and re- 
garding men of the Spirit is : "It is all foolishness — they are 
mad." It is a glorious thing to possess the Spirit of God. 
And what a blessed confession to proclaim with the apostle : 
"We have the mind of Christ !" But again, we are humiliated 
to learn that he who is spiritual judges all things. In Paul 
this ability was made manifest. He judged all things rightly 
in the light of the Spirit. But this power of spiritual dis- 
cernment is rare among us who perchance in this age have 
the mind of Christ. May the consciousness of this make us 
humble in spirit, for to the meek and the lowly shall the 
Spirit come. 

Lord, Thou dwellest among them that are of contrite and 
humble spirit. Abide also with me. Amen. 



426 SEPTEMBER FIRST 



Now to Abraham and his seed were the promises made. He 
saith not, And to seeds, as of many; but as of one, And to thy 
seed, which is Christ. And this I say, that the covenant, that 
was confirmed before of God in Christ, the law, which was four 
hundred and thirty years after, cannot disannul, that it should 
make the promise of none effect. For if the inheritance be of 
the law, it is no more of promise: but God gave it to Abraham 
by promise. Gal. 3: 16—18. 

All of the promises are by the apostle summed up into one, 
the promise of God to Abraham, In thee shall all families 
of the earth be blessed. Our text says that the promise, 
that is, all the Old Testament promises, were made to Abra- 
ham and his seed through this word. The promise is, in 
this respect, similar to the law. In regard to the latter it is 
said, that whosoever shall keep the whole law, and yet offend 
in one point, he is guilty of all; in regard to the former it 
may be said, that whosoever in faith accepts one of the prom- 
ises of God's grace in Christ, he has also the whole gospel. 
The gospel is one, just as the law is one. Whatsoever God 
has promised is comprised in the promise of the blessing 
which was to come through Christ. Thus, no matter how 
feeble your hand of faith may be, you are still able to stretch 
it forth and accept all of God's promises, although they are as 
many as the sands of the ocean. If you are blessed in Christ 
Jesus, then you possess all the promises. But without Christ 
there is no blessing to be obtained. This the apostle shows 
by his insistence upon the words, "thy seed." This cannot 
refer to anyone else but Christ. If it was meant to refer 
to several descendants of Abraham, then the promise should 
have been made to "the seeds," but when it expressly con- 
cerns only one seed, it can only mean Christ. Oh, the riches 
of being blessed in Christ ! In this one thing is included all 



SEPTEMBER SECOXD 427 



the blessings of heaven and earth in this present world, the 
good will of God the Father, the unsearchable riches of 
Christ, and the gift of the Spirit, and finally in the world to 
come the heavenly inheritance, which we are to enter into 
possession of as the blessed of the Father. All this we 
possess as a free gift, for God gave it, freely gave it to Abra- 
ham and to all those who, like him, believe in the God who 
justifies the ungodly. All this is covenanted, willed, to us, 
and this was proved and confirmed four hundred and thirty 
years before the law was given. No one can disannul a per- 
son's will after it has been proved and confirmed; still less 
were it possible to disannul the covenant that God has con- 
firmed. No, the blessing is yours, to be partaken of by your 
body, and soul, and spirit, if you commend yourself to the 
keeping of Jesus. No sin can condemn you. The inheritance 
must be either of the law or of promise. If it were of the 
law it could not be of promise, but — it is the gift of God. 

Only in Thee, Jesus, would I be found. Let Thy blessing 
this day rest upon me and those near and dear to me. Amen. 



>£ptemfor §>ram& 



According to the grace of God which is given unto me, as a 
wise masterbuilder, I have laid the foundation, and another 
buildeth thereon. But let every man take heed how he buildeth 
thereupon. For other foundation can no man lay than that is 
laid, which is Jesus Christ. Now if any man build upon this 
foundation gold, silver, precious stones, wood, hay, stubble; every 
man's work shall be made manifest: for the day shall declare 
it, because it shall be revealed by fire; and the fire shall try 
every man's work of what sort it is. If any man's work abide 
which he hath built thereupon, he shall receive a reward. If 
any man's work shall be burned, he shall suffer loss: but he 
himself shall be saved; yet so as by fire. I. Cor. 3: 10 — 15. 



428 SEPTEMBER SECOND 



The church of Christ, which in the preceding verses was 
compared to a field under the care of husbandmen, is here 
compared to a building. A man has engaged workmen to 
erect a building for him; he has promised to supply them, 
without expense, with all necessary materials, such as gold, 
silver, and precious stones; and he has -also assigned to each 
workman a particular portion of the building as his share of 
the work. Instead of using the precious materials provided 
for them some of the builders have substituted worthless 
combustible materials. But the final day of inspection comes 
and the building is put to a test of fire. Each workman takes 
his place in the portion of the building which he has built. 
When fire is applied to the building, every portion in whose 
construction wood, hay, or stubble has been used is consumed. 
Thus the handiwork of these dishonest builders is destroyed. 
The builders themselves are indeed saved, but only with great 
anguish of soul and without reward for their labor. Were it 
not for the solid foundation upon which they had built, they 
too would be lost. — At first sight it would seem that in this 
figure of the building and its builders the latter should repre- 
sent those who are at the head of the various congregations 
of the church of Christ. This is no doubt true; but it is 
equally true that each of us has had assigned to him a 
certain task, a certain portion in the building up of God's 
house. Nothing but the gold, silver, and precious stones of 
divine truth can be used as material for this building. But 
if our own life is not grounded upon the truth, how can we 
build with the truth ? When even the faithful teacher can be 
accused of using wood and stubble to a certain extent in his 
building, what will be the judgment to be meted out to him 
who is not a true shepherd but only a hireling ? If believing 
parents are in danger of imparting to their children such 
teaching as is not conducive to eternal life, what will be the 



SEPTEMBER THIRD 429 



doom of those parents who have taught their children not 
divine truth but vain precepts of human conduct? Again, 
we build not only with doctrine and teaching; we build with 
our very life, and so it may be said of us that we build with 
gold, silver, and precious stones only when we use all our 
power and influence to fashion for eternity, for eternal life, 
the souls of those who have been entrusted to our care. The 
judgment of our Lord will be the fire which will try our work. 
What terror, what agony of soul, what shame will be ours, 
if our work be burned and we suffer loss ! Lord, have mercy 
upon all Thy children. — But no one who has made Jesus the 
foundation and cornerstone of his doctrine and influence 
shall suffer the loss of his own soul; he shall be saved, as by 
fire, because he has built upon the true foundation. Whoso- 
ever believeth in him shall not perish, but have everlasting 
life. 

Father in heaven, Thou who art plenteous in mercy, teach 
me to do as Thou wouldst have me do the work entrusted to 
me. Do Thou be ever present to help me. Make me faith- 
ful and true and zealous for Thy glory alone. Amen. 



g>£pfrmb£r Stjtrb 



The woman which hath an husband is bound by the law to her 
husband so long as he liveth; but if the husband be dead, she is 
loosed from the law of her husband. So then if, while her hus- 
band liveth, she be married to another man, she shall be called 
an adulteress; but if her husband be dead, she is free from that 
law, so that she is no adulteress, though she be married to 
another man. Wherefore, my brethren, ye also are become dead 
to the law by the body of Christ, that ye should be married to 
another, even to him who is raised from the dead, that we should 
bring forth fruit unto God. Rom. 7: 2 — 4. 

The law of God makes certain definite and imperative de- 
mands of every man. This our obligation to the law is likened 



430 SEPTEMBER THIRD 



to a state of wedlock. But it is an unhappy union. The 
husband — that is, the law — is just and good, but the wife — 
that is, the sinner — can never satisfy the just and proper 
claims of the husband. The wife of a good and exemplary 
hushand, who honestly tries to meet his desires, would, if she 
continually failed in her attempts, become discouraged and 
miserable. The more she strove to do her duty, the more 
unhappy she would be. There is no such thing as happiness 
under the law. But may not a separation be brought about? 
Not, at least, by doing as the ungodly do, by throwing to the 
winds the commandments of the Lord, or as the self-right- 
eous, by doing God's will as best they can. Oh no ! As well 
might a wife ask for the dissolution of the marriage bond by 
reason of her own neglect of duty to her husband or failure 
to fulfil them. Death alone severs the marriage tie. The 
law cannot die, but the sinner may die from the law, by 
faith, through the death of Christ, and thus, when the lost 
sinner takes refuge in the cross of Christ, the bonds of the 
law are dissolved, that is, the law has lost its claim upon such 
a person and may no longer condemn him. A surviving wife 
or husband might as well sue a deceased partner, as the law 
condemn a believer. Christ hath redeemed us from the curse 
of the law, being made a curse for us. You are free, poor, 
conscience-stricken soul! Believe in Jesus, accept in faith 
his death for you, and live with and for him. Being free 
from the law, you may rightfully wed another. But whom 
would you choose but him who loved you even unto death? 
You may, in the figurative language of the apostle, contract 
a new marriage. You have a legal right to give yourself to 
Jesus. He is not the harsh and stern husband that makes 
impossible demands upon his bride. He will condescend to 
the sinner, to serve and help him, to carry him on his shoul- 
ders even to old age and to gray hairs (Is. 46: 4). To give 



SEPTEMBER FOURTH 431 



oneself to Christ is to live in a truly intimate spiritual 
communion with, and dependence upon, him. This is life 
and liberty indeed. Then we also bring forth fruit unto 
God and fufil the law's commands without compulsion. You 
are free to join yourself to Christ; then, cling unto him faith- 
fully and inviolably. For thy Master is thine husband; the 
Lord of hosts is his name; and thy Eedeemer is the Holy 
One of Israel; the God of the whole earth shall he be called 
(Is. 54: 5). 

Lord, my subjection to Thee is my true liberty. Keep 
me and preserve me in humility. Amen. 



September Sfauriif 



Therefore let no man glory In men. For all things are yours; 
whether Paul, or Apollos, or Cephas, or the world, or life, or 
death, or things present, or things to come; all are yours; and 
ye are Christ's; and Christ is God's. I. Cor. 3: 21—23. 

All things are yours. Who can then be richer than a child 
of God? Not even the mightiest king who ever lived upon 
this earth has ever dared to say or even to think that which 
the humblest child of God may truthfully say, All things 
are mine. This text has been called the inventory of the 
children of God. Let us consider its details. All things are 
yours; whether Paul, or Apollos, or Cephas. The apostles 
were not the masters of the flock; they were its servants. 
The church did not belong to them; they belonged to the 
church. For this reason the Lord assigned to these beloved 
servants of his toil and hardship, vigil and fasting, persecu- 
tion and death that the welfare of his Church might be pro- 
moted. It is true, therefore, that the ablest spiritual forces 
which are active in God's service belong to the children of 
God. Further, the world, the arrogant enemy of the kingdom 



432 SEPTEMBER FOURTH 



of God, also belongs to the servants of God. This hostile 
world, in which God's children suffer tribulation, nevertheless 
is subject to the beloved of God. The children of God are 
not subject to the world; the world is subject to them. All 
those forces which collectively constitute the world, whether 
it be men of might or social outcasts, whether it be living 
human agents or inert things and conditions, — all together 
work for good to them that love God (Eom. 8: 28). All 
things are yours, whether life or death. Life with its mys- 
terious forces and endless complexities belongs to the children 
of God. To them alone life is real gain; even in this life 
sovereignty is theirs, and ultimately they shall inherit the 
fulness of life. Death itself must serve the beloved of Christ; 
he does not seize them as his prey; rather as their servant he 
performs the kindly office of releasing them from the bonds 
by which they have been shackled to their earthly house of 
clay. All things are yours, whether things present or things 
to come. You are perhaps oppressed and bruised, dear child 
of God, by things present; but remember, through faith you 
may rule over them, for they are yours. Perhaps you are 
troubled by things to come ; but bear in mind that God has in 
advance assured you of victory. Fear not ; you are rich in the 
possession of your Father's bounty. Your riches may not ap- 
pear to the eyes of the world ; indeed the children of God from 
one point of view appear entirely destitute, since they are 
not their own, they are Christ's, just as Christ is God's. But 
it is the glory of Christ that he is of the Father and is in 
everything dependent upon him. This apparent poverty of 
God's children — that is, their entire dependence upon Jesus — 
is therefore their greatest riches. 

Open Thou my eyes, Father in heaven, that I may see the 
treasures which are really mine since I am a child of Thine. 
Amen. 



SEPTEMBER FIFTH 43< 



g>?$Umbw JFtftfj 



But we know that the law is good, if a man use it lawfully; 
knowing this, that the law is not made for a righteous man, but 
for the lawless and disobedient, for the ungodly and for sinners, 
for unholy and profane, for murderers of fathers and murderers 
of mothers, for manslayers, for whoremongers, for them that 
defile themselves with mankind, for menstealers, for liars, for 
perjured persons, and if there be any other thing that is con- 
trary to sound doctrine; according to the glorious gospel of the 
blessed God, which was committed to my trust. I. Tim. 1: 8 — 11. 

The law is good, or more literally rendered, beautiful. 
Whatever is morally good, is beautiful. But if the law is 
essentially good, it is also important that it be used in ac- 
cordance with its nature. The heretics, against whom the 
words of our text are aimed, used the law in such a way that 
they ignored its essence and engaged in vain speculations. 
In order that we may use the law lawfully we must therefore, 
first of all, understand it correctly, not read into the law what 
does not belong there, and not explain away or lessen the 
heinousness of sin. The heretics, at the time of the apostle, 
ignored the law's demand for charity out of a pure heart, and 
of a good conscience, and of faith unfeigned. Instead of this 
they paid attention to questions of comparatively small im- 
portance. Pharisaic narrow-mindedness is always likely to 
set aside the substance of the law and self-righteously sub- 
stitute the commandments of men. A lawful use of the law 
requires further that we direct its sharp point towards our 
heart. The law is not made for a righteous man, that is, a 
man who in all things is such as he ought to be ; but if he is 
not what he should be, then the law is made for him, and it 
behooves him to apply it to his own life. When the sword 
of the law is thrust into the human heart a dreadful stream 
of uncleanness flows forth, — lawlessness and disobedience, or 



434 SEPTEMBER SIXTH 



unwillingness to submit to authority; in the relation of the 
heart to God a state of mind that ignores him, namely, un- 
godliness and sin; in relation to holy things, an unholy and 
profane mind that has no inclination towards holiness; mur- 
der, homicide in general, and even, sometimes, murder of 
father or mother; illicit intercourse of men with women, or 
even of men with men; manstealing and slave trade; lying 
in general, and lying in its most heinous form, perjury. 
What an amount of vileness and abomination there is to be 
found in the heart! To use the law properly is, therefore, 
to permit it to reveal all there is in the heart. And, finally, 
a lawful use of the law is to know and use it from the stand- 
point of the gospel. Only through the gospel we may learn 
to understand and love the law. The gospel is a joyful mes- 
sage of the glory of the blessed God. Even the law reflects 
the glory of God. Through the gospel of the cross our hearts 
learn to behold, without fear, the image of God which the 
law is intended to set forth. Through the gospel we are 
brought to delight in the law. May we learn to love the glory 
of the blessed God, wherever it is revealed. One mirror may 
not be exactly like another; the gospel is, no doubt, the best 
mirror, but the law is also good. But above all, may the 
image of God, reflected from the law and the gospel, be made 
to enter our hearts. 

Thou Holy Spirit, inscribe the glory of God in my soul. 
Amen. 



Btptmbtx §>ixilj 



But what things were gain to me, those I counted loss for 
Christ. Yea, doubtless, and I count all things but loss for the 
excellency of the knowledge of Christ Jesus my Lord: for whom 
I have suffered the loss of all things, and do count them but 
dung, that I may win Christ. Phil. 3: 7, 8. 



SEPTEMBER SIXTH 435 



Financial loss or gain is a matter which interests every 
human being. All seek to avoid errors which will result in 
financial loss. To the majority of men joy and sorrow center 
about the gain which is corruptible and the loss which is but 
temporal. The question, however, which should receive the 
most careful consideration is this, What will be the ultimate 
gain or loss for eternity? That it is possible for a man to 
be entirely mistaken in this respect is shown by the example 
of Paul himself, who notwithstanding his knowledge of the 
Scriptures, his remarkable natural abilities, and his blameless 
life, during a considerable portion of his life had counted 
that as gain which in reality was loss. No one of us, I think, 
will deny that there are certain deeds, or words, for which 
he is responsible, that well deserve to be classed with those 
things which the apostle calls by the forbidding word, "dung." 
It may be that we are willing to so name the very foulest 
events of our life; but are we so thoroughly sensitive to the 
truth that we consider every form of sin a "loss"? Do we 
look upon every untruth, every exhibition of anger, every 
unkind word of scandal, every carnal desire, every base 
thought and deed, as a "loss" for eternity ? If such questions 
as these call for a searching of the heart, what shall we say 
in answer to the question whether we count that which is 
the very best in our lives as loss that we may win Christ? 
Paul says of himself that as touching the righteousness which 
is in the law, he was blameless (Phil. 3:6). This in itself 
was certainly no loss, but he counted it as loss when com- 
pared with the gain to be made in winning Christ. Our own 
natural piety and Christ cannot at the same time be con- 
sidered gain. One of the two must be counted as loss in 
comparison with the other. Imagine a person who has by 
degrees lost a large portion of his property. He is, however, 
of good courage because he still has in his possession a very 



436 SEPTEMBER SEVENTH 



valuable piece of jewelry, an heirloom in his family. This 
he offers for sale to a jeweler. The jeweler, after carefully 
examining the jewels, pronounces them all counterfeits and 
valueless. Or imagine yourself before the throne of God on 
the day of judgment. You present yourself before him in 
your natural piety. You have never accepted Christ as your 
Saviour, but your fellow men will testify that you have lived 
a blameless life, and you are yourself convinced that your life 
has been better than the average; but behold, in the light of 
the face of him who sitteth on the throne all your piety 
appears as nothing, nothing but loss ! Whither will you 
flee? Where conceal yourself? Before the throne stands 
the Lamb of God, Christ, who might have been your "gain," 
had you not repulsed him. Oh, give yourself up to him now, 
this very hour, and accept Christ as your "gain" for time and 
for eternity. In him alone you will be rich. 

Lord, I have counted all things but loss for the excellency 
of the knowledge of Thee, Jesus Christ my Lord. Help me 
to realize the blessedness of owning Thee and of being a child 
of Thine. Amen. 



gwpttmbn g>mmtb 



That I may win Christ, and be found in him, not having 

mine own righteousness, which is of the law, but that which is 
through the faith of Christ, the righteousness which is of God 
by faith: that I may know him, and the power of his resurrec- 
tion, and the fellowship of his sufferings, being made conform- 
able unto his death; if by any means I might attain unto the 
resurrection of the dead. Not as though I had already attained, 
either were already perfect; but I follow after, if that I may 
apprehend that for which also I am apprehended of Christ Jesus. 
Brethren, I count not myself to have apprehended; but this one 
thing I do, forgetting those things which are behind, and reach- 



SEPTEMBER SEVENTH 437 



ing forth unto those things which are before, I press toward the 
mark for the prize of the high calling of God in Christ Jesus. 
Phil. 3: 9—14. 

Life's greatest gain is Christ. With him you are blessed, 
whatever losses you may have sustained; without him you 
are poor indeed, however great in other respects your gains 
may be. And what a gracious privilege it is that a poor, 
penitent sinner, groaning under the burden of his sins, may 
come to Jesus and be clothed in his robe of perfect righteous- 
ness ! This is what the apostle means when he speaks of his 
yearning to "win Christ and be found in him." To win 
Christ, — this is gain indeed. Christ permits himself to be 
won when faith lays hold upon the power of his resurrection. 
He alone is our strength in temptation, our power against 
sin, our satisfaction. Faith in him is the only power able 
to carry us over the dark depths and to triumph over sin and 
death. In winning Christ we also come into the fellowship 
of his sufferings, and are made conformable unto his death. 
The image of the beloved Saviour in his martyrdom, re- 
flected in our soul and imitated in our life, is a gain for 
eternity. The reproach of Christ is greater riches than the 
good things of Egypt. Every trait of our inner man that 
makes us resemble Christ, is a winning of Christ himself. 
But far exceeding in joy will be the hour when we shall 
meet him in the resurrection of the righteous, embrace him, 
and rejoice above measure that he is ours, beyond the possi- 
bility of our ever losing him again. Thus to win Christ was 
the supreme desire of the apostle. He confesses humbly that 
he has not fully apprehended Christ, but he is confident that 
Christ has fully apprehended him, and in this confidence he 
rejoices. Christ apprehended him, wholly and fully, on the 
way to Damascus. God be praised that Christ thus appre- 
hends, keeps, and guards all sinners ! But we have not yet 

Daily Meditations. 29. 



438 SEPTEMBER EIGHTH 



fully comprehended him. Let us therefore imitate those who 
run a race, with body straining forward and eye unfalteringly 
fixed upon the goal. Have you not yet entered the course? 
Then up and on! Behold the prize that awaits you, — the 
prize of the high calling of God in Christ Jesus. If your 
progress be slow, be not faint-hearted; look toward the prize, 
make straight paths for your feet (Heb. 12: 13). God is 
your strength. He is faithful and mighty to save. Amen. 



BtpUmbn Signify 



Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 
For the flesh lusteth against the Spirit, and the Spirit against the 
flesh: and these are contrary the one to the other: so that ye 
cannot do the things that ye would. But if ye be led of the 
Spirit, ye are not under the law. Gal. 5: 16 — 18. 

However often this miserable earth has been drenched in 
the blood of those engaged in combat, yet wars do not rage 
there every day, but in the inner world of the believers there 
is never any suspension of hostilities, never a day when the 
din of strife does not remind them that they are traveling 
through the enemy's country. If they desire to obey their 
Saviour and walk in the footsteps of the Captain of their 
salvation, they will find the lusts of the flesh striving against 
the Holy Spirit within their hearts, endeavoring to prevent 
them from doing the good they would desire to do. And if 
the flesh attempts to fulfil its desires, then the Spirit strives 
against the flesh so as to hinder it from fulfilling its lusts. 
The Spirit and the flesh are thus contrary the one to the 
other, so that we cannot do the things that we would. One 
single instance of yielding to the flesh is unfaithfulness to 
the Spirit. We may thus be able to comprehend the im- 
portance of the apostle's admonition, Walk in the Spirit! 



SEPTEMBER EIGHTH 439 



Just as the water-spider surrounds himself with a layer of 
air when he dives down under the water, and thus is in his 
proper element although encompassed by water, so also we 
walk in the Spirit when he is the vital air that we breathe, 
the element in which we move, the environment which shuts 
out from us all evil influences, and this in the midst of a 
world where Satan and the flesh hold sway, and the angry 
waters rage. We may not be able to prevent the lusts 
from rising and exhaling their poisonous breath over us, but 
by God's grace we are not constrained to fulfil the lusts, if 
we walk in the Spirit. This life in the Spirit must, however, 
often appear odd and strange. It is not only the world that 
regards us as fools; we often appear so in our own eyes. 
Many a time all seems to be lost, but if we willingly surrender 
ourselves to the Spirit's guidance all will yet be well. If we 
be led of the Spirit we are not under the law, says the apostle, 
thereby reminding us of our blessed freedom in our relation 
to God. Let us never lose sight of that. We have forgiveness 
of sins through the blood of Jesus, we are free from condem- 
nation, we are God's beloved children. This assurance will 
sustain our courage while we apply our mind and all our 
faculties in the effort to walk in the Spirit. We would soon 
lose courage entirely, we would soon be overcome by fear of 
God's wrath at all our shortcomings, and terror would seize 
upon us if we attempted to walk in the Spirit without assur- 
ance of forgiveness of sin and of God's favor. If then we 
are not under the law, we are in a state of grace, and God's 
grace reigns over us. 

Out of the depths do I cry unto Thee, Lord ! Lord, give 
light, give strength, give grace that I may faithfully persevere 
until the combat has ended in eternal victory and peace. 
Amen. 



440 SEPTEMBER NINTH 



For ye suffer fools gladly, seeing ye yourselves are wise. For 
ye suffer, if a man bring you into bondage, if a man devour you, 
if a man take of you, if a man exalt himself, if a man smite you 
on the face. I speak as concerning reproach, as though we had 
been weak. II. Cor. 11: 19—21. 

Toleration is the watchword of our day; but often tolera- 
tion is but a milder term for concessions made to public 
opinion at the expense of truth. One form of toleration the 
apostle severely censures in our text. During Paul's absence 
from Corinth certain preachers had appeared there advocat- 
ing doctrines which must have been quite different from 
those held by the apostle. The Corinthians were delighted 
with these preachers, but by yielding to them they proved 
false and unfaithful to Paul and his gospel. They went so 
far in their toleration that they allowed themselves to be 
brought into bondage, to suffer, to be smitten in the face; 
they sacrificed their old confession of faith and allowed them- 
selves to be entirely dominated by their new teachers. Paul 
had not ventured to make himself master of their consciences 
or of their earthly possessions, and hence he says ironically 
that he was weak. The words of our text and the deplorable 
situation which they picture may well serve as a mirror for 
many persons in our own day. With a readiness passing be- 
belief, men nowadays throw away their old convictions and 
adopt new ones. Men go into ecstasies now over one preacher, 
now over another; to-day they are members of one denomina- 
tion, to-morrow of another. They are unable to "prove all 
things" by the Scriptures, because they are not sufficiently 
well grounded in them. Men allow themselves to be stricken 
•out of their spiritual senses by such words as these, "You will 
never be happy until you subject yourself to the Word of God 



SEPTEMBER TENTH 441 



in its entirety" or "Bead as it is written/' This is what the 
apostle means when he speaks of being brought into bondage. 
Where the greatest real spiritual liberty is offered to men, 
there they are brought into such severe bondage that it is 
possible for them only through exercising the greatest moral 
courage to regain their liberty. Dear friends, give ear to the 
promises of God, "In returning and rest shall ye be saved; 
in quietness and in confidence shall be your strength" (Is. 
30: 15). Be not ready to yield to every teacher of new 
things, but pray for grace that you may try the spirits 
whether they are of God ( 1 John 4:1). Walk in humility ; 
do not imagine that you can clearly understand everything 
at once without serious and prayerful effort. Beware of super- 
ficial liberty and gladness of heart. True liberty is to be 
found only in faithfully serving and fearing the Lord. Take 
time for quiet study of your Bible. Commune with your 
Saviour in solitude. Abide quietly and faithfully with him. 
Lord Jesus, preserve me in simple, childlike faithfulness 
toward Thee. Amen. 



g>tpUmbn atenilj 



I had not known sin, but by the law: for I had not known lust, 
except the law had said, Thou shalt not covet. But sin, taking 
occasion by the commandment, wrought in me all manner of 
concupiscence. Fop without the law sin was dead. For I was 
alive without the law once; but when the commandment came, 
sin revived, and I died. And the commandment, which was or- 
dained to life, I found to be unto death. Rom. 7: 7 — 10. 

How fair a show of spiritual life one may make outwardly, 
while death is hidden within! Consider for a moment the 
zealous champion of the law, Saul, a Pharisee, a member of 
the straitest sect of his religion, who was blameless according 



442 SEPTEMBER TENTH 



to the law. This same Saul, according to his own confession, 
was once alive without the law, was at heart lawless. The 
spirit of the law was unknown to him, he only knew the letter. 
It is awful to contemplate how far a person may go in self- 
deception. He may possess the whole spiritual panoply, and 
yet be devoid of life. There may be inward peace and con- 
tentment for a time, because sin has not yet awakened, but 
lies dormant or undiscovered in the heart. Only be careful 
not to arouse the sleeping monster, and you may live and die 
in the false hope that all will be well. The depth of man's 
natural depravity no doubt remains undisclosed to most men 
in this life. This depth is never sounded by the self-righteous, 
who aims no higher than to compare favorably with others. 
Such seekers after righteousness are half-hearted and shallow, 
and never go to the bottom of the matter. But set to work in 
earnest, go beneath the surface, try to rid yourself of all evil 
thoughts, aim to cleanse the heart from all evil desires, and 
the slumbering monster shall arise in all its savage strength 
and slay you. "I was alive once" — this was the fine begin- 
ning; "I died" — this was the ignoble, yet fortunate end of a 
life in total blindness and false self-confidence. you who 
have been put to shame in your selfish search for righteous- 
ness, we would commend you to the love of Jesus, to that 
power which the apostle embraced after his own strength had 
failed, a power for victory and deliverance for him and for all. 
The love of Christ constraineth me, he confesses as he feels 
the blessedness of faith. Open wide your heart for the love of 
Jesus, who suffered death for you and brought about propitia- 
tion for all your sins. In the peace of forgiveness of sins and 
in childlike submission to the will of Jesus you will find the 
means of conquering your own self, something which you 
formerly found impossible. He restores the dead to life. As 
one dead, that is, morally impotent, you may flee to your 



SEPTEMBEE ELEVENTH 443 



S'aviour and find refuge. He alone can save you from sin, 
against which the natural man contends in vain. His name 
is a guarantee of victory. In healing your disease he goes to 
the very root. His almighty hand touches your slothful heart 
and quickens it with an all-consuming desire to serve him and 
glorify his name. 

Heal me, Lord, and I shall be healed; save me, and I 
shall be saved, for Thou art my praise (Jer. 17: 14). Amen. 



>£jrtottfor lElmnilj 



Howbeit, whereinsoever any is bold, (I speak foolishly,) I am 
bold also. Are they Hebrews? so am I. Are they Israelites? so 
am I. Are they the seed of Abraham? so am I. Are they min- 
isters of Christ? (I speak as a fool) I am more; in labours more 
abundant, in stripes above measure, in prisons more frequent, in 
deaths oft. Of the Jews five times received I forty stripes save 
one. Thrice was I beaten with rods, once was I stoned, thrice 
I suffered shipwreck, a night and a day I have been in the deep; 
in journeyings often, in perils of waters, in perils of robbers, in 
perils by mine own countrymen, in perils by the heathen, in 
perils in the city, in perils in the wilderness, in perils in the 
sea, in perils among false brethren; in weariness and painfulness, 
in watchings often, in hunger and thirst, in fastings often, in 
cold and nakedness. Beside those things that are without, that 
which cometh upon me daily, the care of ail the churches. Who 
is weak, and I am not weak; who is offended, and I burn not? 
If I must needs glory, I will glory of the things which concern 
mine infirmities. The God and Father of our Lord Jesus Christ, 
which is blessed for evermore, knoweth that I lie not. II. Cor. 
11: 21—31. 

There is much to be learned from these words unwillingly 
uttered by the apostle as a defense of his own apostolic dig- 
nity. Three truths are especially to be considered, and I could 
wish that I myself might learn them well. The first is this : 
I would be as nothing before God and men, so that it would 



444 SEPTEMBER ELEVENTH 



be sheer madness to boast of myself in any respect. Paul 
considered it madness to boast of himself, whether it was a 
question of his natural ability or his spiritual attainments, 
whether he could appeal to the fact that he was a Hebrew 
or even a servant of Christ. We do not wish to appear stupid 
or foolish in the eyes of our fellow men. But the greatest 
conceivable folly is that of pride in oneself. My brother, 
we are less than nothing. May God give us grace to arrive 
at a correct conception of our own nothingness. — The second 
truth is this: The greatest honor that can fall to my lot 
is to endure suffering for Christ's sake. If in my folly I 
were to attempt to enumerate the sufferings I have endured 
in the service of Christ, I know not what I should have to 
mention. We are living under different conditions now to 
be sure and the dangers are accordingly less than in the 
days of the apostle; but we should nevertheless join with 
him in the words, "in weariness and painfulness," that is, in 
the service of Christ. Everything depends upon the point of 
view. If we conceive it to be a great honor to suffer weari- 
ness and painfulness and to practice self-denial for the sake 
of Christ, then we too if we were constrained to speak "fool- 
ishly" might have some infirmity of which to boast. Dear 
brethren, ought we not to consider all the buffetings which 
we receive for the sake of Christ and which wound our body 
as well as the soul within us as evidences of honor and grace 
from God?. — The third lesson I would learn from this text 
is this: I should long for that love which would cause me 
to "burn" whenever a fellow Christian is offended, and make 
me weak with those who are weak. If you and I, my broth- 
er, were so sincerely humble that when we profess our noth- 
ingness we could add also, "The God and Father of our 
Lord Jesus Christ, which is blessed for evermore, knoweth 
that I lie not," do you not believe that the love of which we 



SEPTEMBER TWELFTH 445 



just spoke would find a dwelling place in our hearts, and 
should we not in that case joyfully take upon us the re- 
proach of Jesus Christ? Yes, you believe it. Let us there- 
fore turn to our dear Lord and Saviour in prayer that he 
may make us to be nothing. If you earnestly desire to be 
nothing, God will surely grant your prayer and give you 
abundantly of his own fulness. 

Dear Lord Jesus, do Thou so incline my will that I my- 
self may long to be nothing; and do Thou make me to be 
nothing, so that Thou mayst be my all. Amen. 



g>£ptemh?r SfottlftJj 



Where is the wise? where is the scribe? where is the disputer 
of this world? hath not God made foolish the wisdom of this 
world? For after that in the wisdom of God the world by wis- 
dom knew not God, it pleased God by the foolishness of preach- 
ing to save them that believe. For the Jews require a sign, and 
the Greeks seek after wisdom: but we preach Christ crucified, 
unto the Jews a stumblingblock, and unto the Greeks foolish- 
ness; but unto them which are called, both Jews and Greeks, 
Christ the power of God, and the wisdom of God. Because the 
foolishness of God is wiser than men; and the weakness of God 
is stronger than men. I. Cor. 1: 20 — 25. 

When Paul reviewed the little flock of believers in Corinth 
he observed, as he had observed elsewhere, that the wise 
among the Gentiles and the scribes among the Jews were not 
represented in this company. Their absence, however, gives 
him but little concern. He shows to the consternation of the 
worldly-wise that they refused to accept the gospel because 
in their wisdom they knew not God. On the contrary, like 
the Egyptians, they had worshiped creeping things and four- 
footed beasts, or, like the Greeks and Eomans, they had 
peopled the heavens with divine beings as sinful and imper- 



446 SEPTEMBER TWELFTH 



feet as they were themselves. God, foreseeing that human 
wisdom would prove unfaithful to the charge placed upon 
it, now closes, for all time to come, the way of human wisdom 
in its search for God, just as the owner of an estate closes 
up a path across his premises, when the public, after securing 
the right to cross his field, abuses that right. But instead of 
this path God opens another way: the foolish gospel of the 
crucified Jesus. Through the cross God put all human wis- 
dom to shame. The Lord selected the most foolish way of 
salvation according to the mind of human wisdom. If God 
had commissioned the angels to devise a plan for the salva- 
tion of the world, and if an angel had proposed to raise a 
cross upon a hill at Jerusalem and then call upon the Only- 
begotten of God, in human form, to die upon this cross, 
surely all the other angels would have cried out: "Foolish- 
ness, foolishness!" The cross is a stumblingblock unto the 
Jews, and foolishness unto the Greeks, but the Lord of 
heaven loves each soul on earth so much that he will rather 
be ridiculed as a foolish God than disavow that plan of sal- 
vation by which alone his children may be reclaimed. God 
is jealous of his glory, yea, more so of his glory than of any- 
thing else, but, remember, his chief glory ig your salvation, 
not the incense offered by human wisdom. And when he 
now calls to you, as he did to the first lost child, Where art 
thou ? can you say with Paul : I am found in him ; found at 
the cross, found in the little flock that looks for the breaking 
of the last great day ? Blessed, then, art thou. It is better to 
be saved by the foolishness of God than to perish with the 
wise. It is never safe to try to escape to any other place 
than that which God has declared to be secure. Only the 
cross is such a safe retreat, established by God himself. 

Lord, my God, make me truly humble and lowly that I 
in childlike faith may make Thy cross my refuge. Amen. 



SEPTEMBER THIRTEENTH 447 

September Stytrtmttfj 

Christ the power of God, and the wisdom of God. I. Cor. 1: 24. 

The connection in which these words occur make it plain 
that it is Christ the crucified who is called the power and the 
wisdom of God. It was the doctrine of the crucified Saviour 
that was held in such utter contempt by Jews and Greeks 
alike. Note carefully the words, "the power of God and the 
wisdom of God." The greatest power of God is not the power 
by which he has "meted out heaven with a span and compre- 
hended the dust of the earth in a measure" (Is. 40: 12); 
no, his greatest power is the crucified Christ. And God's 
greatest wisdom is not the wisdom manifested in nature, nor 
yet the wisdom revealed in the history of mankind ; no, Christ 
crucified is God's greatest wisdom. Have you laid hold upon 
his cross ? If so, you have laid hold upon the power and the 
wisdom of God. Can you conceive of a position of greater 
security than this ? If the cross is the wisdom of God, what 
matters it if the world despises you? You have made no 
mistake; you have laid hold upon the cross, and as a conse- 
quence you have laid hold upon the power and the wisdom of 
God. If the cross is the power of God, you will surely tri- 
umph over temptations, and sin, and Satan; for the cross 
speaks these words of comfort to all those who have taken 
refuge under its shadow: Fear not; you have laid hold on 
the power of God, and the power of God has laid hold on you. 
I imagine that, when Moses ordered the coppersmiths of 
Israel to make a serpent of brass and put it upon a pole as 
an emblem of healing for all the people, the skeptics shook 
their heads. It seemed so irrational; it seemed incredible 
that God had placed wisdom and power in that simple em- 
blem. But when those very skeptics had been bitten by the 
serpents and lay writhing in agony, how it relieved their 



448 SEPTEMBER FOURTEENTH 

pain and healed their wounds to look upon that brazen 
serpent! Where was now their wisdom, their skepticism? 
All was gone; but the despised emblem there upon the pole 
shone in all its glory as the power and the wisdom of God. 
I have heard a man in the days of his health and strength 
blaspheme the holy name of Jesus with words which cannot 
be repeated. But I have heard that same man in his death 
agony cry aloud, "Jesus, save me !" In the hour of death the 
soul must have something to lay hold upon; and there was 
nothing else for this man to seize hold upon than the cruci- 
fied Jesus. And there is likewise nothing else which can 
satisfy your soul in its extremity than Jesus Christ, the 
crucified. When God could not appeal to human reason 
through the mighty acts of creation, he now speaks to the 
conscience and the heart through the cross. Let the cross 
speak to your conscience of him who gave his life as a tres- 
pass offering for you. Let him who bore the sin of the world 
speak to your heart, and you will surely respond. Jesus, 
Thou Lamb of God, Thou art my power and my wisdom. 

Lord Jesus, grant unto me a more abundant experience of 
this truth. I know that Thou alone art my wisdom and my 
power. Give me grace to experience this more and more in 
my daily life. Amen. 

gptpttmbtt Ifaurimtttj 

The foundation of God standeth sure, having this seal, The 
Lord knoweth them that are his. And, Let every one that nameth 
the name of Christ depart from iniquity. II. Tim. 2: 19. 

It was customary in former times to place inscriptions above 
the doors of the houses and on the foundation stones of 
the buildings. These inscriptions stated then, as even at 
the present time where they are found, the purpose for 



SEPTEMBER FOURTEENTH 449 

which the building was erected and its character. So also the 
foundation of God, figuratively speaking, has two inscriptions 
which indicate that the foundation stands secure and which 
serve as its seals. The first seal reads, The Lord knoweth 
them that are his. God's knowing them also implies that he 
loves them, and stands in a very intimate relation to them. 
This is something so essential that it may even be regarded as 
a sure sign of the firmness and stability of the foundation. 
The foundation will fall before the Lord will forget those that 
are his. The foundation cannot be displaced; the Lord's 
familiar intercourse with those that are his cannot cease as 
long as they are his. From this we may judge how highly the 
Lord himself esteems this intimacy with his dear children. 
It follows then that the children too should prize this com- 
munion with God above everything else, it should be their joy 
and their crown. Wherever this intimate communion between 
God and the soul has ceased, there the soul has already slipped 
from the foundation. It is not necessary, however, for any- 
one to forsake the foundation, for even in the darkest hours 
the seal remains. Even if it should be hid from your eyes, 
God's eye perceives it clearly, his faithfulness shedding its 
light upon it. — The second seal is this, Let every one that 
nameth the name of Christ depart from iniquity. This seal 
is, so to speak, the other side of the mystery of a life of faith. 
The first seal indicated what to the Lord is as essential as life 
itself, namely, to communicate his love to them that are his. 
The other seal gives expression to that which is essential to a 
person that has received life from God, namely, to depart 
from iniquity. If this mark be wanting, then that person's 
resting on the foundation is a mere pretense. God's children 
continually depart from iniquity. They never get so far re- 
moved from iniquity that no further steps in that direction 
need to be taken. They depart, continually depart, from 



450 SEPTEMBEK FIFTEENTH 



iniquity. Not until they have reached their eternal home and 
have entered into their final rest will they be free forever 
from all iniquity. While they yet remain in this life, they 
depart from iniquity, they cannot stand still without slid- 
ing back. And while departing, they name the name of 
Christ. Strength to proceed on their way they receive from 
the conviction that the Lord knoweth them that are his, but 
their march onward is more like creeping in the dust than 
running in a race, and their prayers continually ascend to 
the throne of grace. Still, they proceed onward in the name 
of Jesus. And under all vicissitudes the foundation stands 
sure, sustaining, upholding, and preserving all those who in 
their poverty of spirit need its support. 

Lord, write the two seals inscribed on the foundation also 
in my heart, that the world may read them, and that also I 
myself may read them, but, above all, that they may be clearly 
seen by Thine all-seeing eye. Amen. 



BtpUmbtx 3Hftmttij 



If we live in the Spirit, let us also walk in the Spirit. Let us 
not be desirous of vain glory, provoking one another, envying 
one another. Brethren, if a man be overtaken in a fault, ye 
which are spiritual, restore such an one in the spirit of meek- 
ness; considering thyself, lest thou also be tempted. Bear ye 
one another's burdens, and so fulfil the law of Christ. For if a 
man think himself to be something, when he is nothing, he de- 
ceiveth himself. But let every man prove his own work, and 
then shall he have rejoicing in himself alone, and not in another. 
For every man shall bear his own burden. Gal. 5. 25 — 6: 5. 

Nowhere perhaps does our natural corruption reveal itself 
more clearly than in the attitude we take towards our erring 
fellow men. Paul thought it advisable to warn his brethren 
in Christ not to find occasion for rejoicing and glorying in 



SEPTEMBER FIFTEENTH 451 



the sins and shortcomings of others. The warning is equally 
applicable to us. Or have yon never been conscious of a 
secret satisfaction in noticing the shortcomings of others? 
We call it a "secret" satisfaction because one is not always 
willing to admit it even to oneself. Instead of deep sympathy 
with the sinner and fervent desire to restore him, you have 
spoken probably more than once very coldly to others of your 
brother's sin, and it is more than likely that the Pharisee 
within you thanked God that you were not as other men are. 
Or did you never, when considering your brother's sin, think 
yourself to be something — although you were nothing — and 
thus deceive yourself? Who knows how much glorying "in 
another" you have enjoyed in your wicked heart ? How little 
of the Spirit of Christ we in reality have ! Dear brethren, 
let us not be desirous of vain glory! Let rather each one 
prove his own work, that is, let each one know his own great 
responsibility to God, and then the spirit of meekness and 
fear will take possession of our hearts. The spirit of meekness 
will enable us to restore our erring brother, and the spirit of 
fear will teach us to consider ourselves, lest we also be tempt- 
ed. It should be a pleasure for us to bear one another's 
burdens instead of provoking one another and envying one 
another. Little children often offer their services when some 
burden is to be carried. If this same mind were in us we 
would rejoice in lifting the burdens from the shoulders of 
our brethren. The law of Christ, which demands self-denying 
and self-sacrificing love, cannot be fulfilled in any other way. 
After having safely arrived in heaven, we surely shall not 
desire to meet some brother and be conscious of the fact that, 
while here on earth, we added to his burden and contributed 
to make his way to heaven hard and difficult. And, on the 
other hand, may we not suppose that we shall see and asso- 
ciate with those who, while here below, helped us to carry 



452 SEPTEMBER SIXTEENTH 



our burdens? And possibly we ourselves shall be received 
into everlasting habitations by those brethren whose burdens 
we have gladly carried. 

Lord Jesus Christ, give us Thy Spirit that we may also 
taste Thy joy. Amen. 



But thou hast fully known my doctrine, manner of life, purpose, 
faith, longsuffering, charity, patience, persecutions, afflictions, 
which came unto me at Antioch, at Iconium, at Lystra," what 
persecutions I endured: but out of them all the Lord delivered 
me. Yea, and all that will live godly in Christ Jesus shall suffer 
persecution. II. Tim. 3: 10—12. 

When necessity compels a person to speak in a complimen- 
tary manner of himself, it is a sacred art to do this in ac- 
cordance with the truth and with proper humility. This can 
be done only by a person such as the apostle Paul who has a 
well developed Christian character and whose life is an open 
book to all the world. Paul was so free from guile, so frank 
and honest, that Timothy, who had long been intimate with 
him, had become thoroughly acquainted not only with his 
doctrine, his manner of life, and his afflictions, but also with 
his purpose, his faith, and his charity. May God grant to 
us also a character similarly frank and pure. Paul calls 
Timothy his spiritual son and testifies of him that he walked 
in accordance with the doctrine he had received. It is a great 
comfort and a pleasure to a Christian to feel that he may 
place implicit confidence in a brother Christian. Perhaps 
there was nothing — with the exception of the knowledge of 
his own soul's salvation — which so much cheered the heart 
of the apostle during his imprisonment at Eome as the 
thought of Timothy. He who persists in a true Christian 



SEPTEMBEB SEVENTEENTH 453 

life brings many blessings upon himself and others. But if 
it is comforting to the Christian to testify to the faith- 
fulness of his brethren, how much more comforting, nay, 
how glorious it is to testify to the faithfulness of God ! 
Paul bestowed praise upon Timothy, but he rises to still 
greater heights when he speaks of God's protecting care 
for him in all his afflictions. He says, ir But out of them all 
the Lord delivered me." At the close of his life he takes a 
backward glance. He sees particularly his afflictions. He 
had been persecuted at Antioch, at Iconium, at Lystra — pos- 
sibly Timothy was an eyewitness of his sufferings, — but the 
Lord delivered him out of them all. Perhaps you and I, my 
brother, can testify that the Lord has delivered us out of all 
dangers; and if we continue to stand upon the "Rock" of 
our salvation, we shall certainly be able in the hour of death 
to bear the same testimony. Praised be the Lord ! He has 
delivered me out of all dangers. Let us then not timidly 
shrink from suffering in the cause of Christ. We may avoid 
suffering indeed, if we are willing to forsake a godly life. 
But if we would live a godly life, if we would follow in the 
footsteps of our Master, we must suffer persecution. Let us 
bear in mind, however, that if we suffer for the sake of our 
Lord, he will deliver us out of all our affliction. Of this he 
has given us full assurance. Dear brother, remember the 
admonition of Paul to Timothy, "Thou therefore endure 
hardness, as a good soldier of Jesus Christ." Amen. 

There is therefore now no condemnation to them which are in 
Christ Jesus, who walk not after the flesh, but after the Spirit. 
Rom. 8: 1. 

The church fathers were wont to liken the Epistle to the 
Eomans to a golden ring in which the eighth chapter was set 

Daily Meditations. 30. 



454 SEPTEMBER SEVENTEENTH 

as a precious stone. In the very first verse we notice the luster 
of this precious jewel in the promise there given. For what 
greater happiness may well be vouchsafed to us than release 
from the condemnation of sin? There is therefore now no 
condemnation to them which are in Christ Jesus. We do not 
read: There is therefore now no sin in them which are in 
Christ Jesus. It is true that the penitent sinner, in his misery 
and anguish, often is so bewildered that he dares not accept 
the promise for himself, while he still feels the presence of 
sin in the heart; but mark well, so long as he is in Christ 
Jesus, there is no condemnation to him, in spite of the fact 
that he is still worried and tormented by sin. Nor do we 
read : There is therefore now no unbelief in them which are 
in Christ Jesus. Satan may whisper to their hearts that the 
promise would be theirs but for their lack of faith. And yet, 
if with their weak, faltering faith they only abide in Christ 
Jesus, then, according to God's promise, there is no condem- 
nation to them. It does not say that there is no sorrow, no 
temptation, no darkness, no fear, — only this, that there is 
no condemnation. This precious truth we will hold fast, and 
not permit the devil, nor the world, nor death, to rob us of it. 
No condemnation, no care — blessed truth ! Oh, that it never 
passed out of my thoughts! No condemnation, none what- 
ever! Not one sin unpardoned, every transgression atoned 
for; all is stricken, blotted out, cast into the depths of the 
sea, passed out of God's memory forever. This is security; 
this is bliss. We have the word of God himself — what can be 
more sure ? — But may I" believe this, take it to myself, apply 
it in my own case ? It applies to all them which are in Christ 
Jesus. This is the only condition. To be in Christ Jesus 
means to have Christ for one's vital principle, the very 
element in which one moves, to be found in him, not having 
the righteousness which is of the law, to have surrendered 



SEPTEMBER EIGHTEENTH 455 

oneself to him, to have sunk into his arms and found rest 

at his heart. Freedom from condemnation is thus within 
the reach of the poor and the weak, on the easy and most 
blessed condition: abide in Christ Jesus. 

Keep me, Lord, in Thee, for that is heavenly bliss. 
Amen. 



>£pf?mb?r lEtgtjtottilj 



But evil men and seducers shall wax worse and worse, de- 
ceiving, and being deceived. But continue thou in the things 
which thou hast learned and hast been assured of, knowing of 
whom thou hast learned them; and that from a child thou hast 
known the holy scriptures, which are able to make thee wise 
unto salvation through faith which is in Christ Jesus. All 
scripture is given by inspiration of God, and is profitable for 
doctrine, for reproof, for correction, for instruction in righteous- 
ness: that the man of God may be perfect, thoroughly furnished 
unto all good works. II. Tim. 3: 13—17. 

Even as the Word of God foretold, so it has come to pass : 
evil men have waxed worse and worse, deceiving and being 
deceived. But you, dear friend, what is your condition ? Are 
you a "man of God"? A more exalted name than his can 
never be given to mortal man, if he really be that which the 
name implies. Do but consider it: not to be a man of sin, 
of Satan, or of the world, but of God, belonging to him, and 
bearing his image ! To be so fortunate surpasses all other 
joys of earth. A man of God is one who is wise unto salvation, 
and who grows in this wisdom. The source whence this wis- 
dom comes is the Holy Scriptures. This wisdom should be 
imparted early in life, the earlier, the better. At the knee of 
his mother Eunice, Timothy had drunk from the fountain of 
heavenly wisdom. Probably the word had not changed his 
inner man until after his meeting with the apostle Paul. But 
the word had remained in his heart during the years of his 



456 SEPTEMBEE EIGHTEENTH 

childhood and youth, and Paul needed but to apply the en- 
livening spark from the fire of the Holy Spirit. Learn from 
this, you mother or father, never to despair of your child. 
The word which you have implanted may sooner or later bear 
fruit, so that your child may become "assured" of the things 
which he has learned and may become wise unto salvation 
through faith which is in Christ Jesus. Give to your child 
this heavenly wisdom, and abide for your own part faithfully 
and patiently at the fountain of the Holy Scriptures. Con- 
tinue in the things which you have learned, increase your 
store, so that you may be truly a man of God in whom the 
word may become a well of water springing up unto everlast- 
ing life. As evil men wax worse and worse, deceiving and 
being deceived, so likewise the man of God should grow more 
and more wise unto salvation. Besides this growth in wisdom, 
a man of God becomes perfect, more and more thoroughly 
furnished unto all good works. The growth in wisdom unto 
salvation and the perfection unto all good works have the 
same source. The word of Holy Scripture fosters and nour- 
ishes as no other word can do. It not only edifies, reproves, 
and corrects, but it also instructs in righteousness. We are 
influenced by those with whom we associate. The spirit of 
the Holy Scriptures places its stamp on those who faithfully 
abide by the word, for it is the Spirit of God that dwells in 
the Holy Scriptures. They are given by inspiration of God. 
Sit therefore often at Jesus' feet and learn from him wisdom 
unto salvation, but accept also submissively the reproof and 
correction of the word that you may grow and as a man of 
God be furnished unto every good work. Bless, Lord, the 
people of Thy pasture, and the sheep of Thy hand (Ps. 95 : 
7). Amen. 



SEPTEMBER NINETEENTH 457 



>?ptattfor Nmrtmtilj 



I charge thee therefore before God, and the Lord Jesus Christ, 
who shall judge the quick and the dead at his appearing and his 
kingdom; preach the word; be instant in season, out of season; 
reprove, rebuke, exhort with all longsuffering and doctrine. For 
the time will come when they will not endure sound doctrine; 
but after their own lusts shall they heap to themselves teach- 
ers, having itching ears; and they shall turn away their ears 
from the truth, and shall be turned unto fables. But watch thou 
in all things, endure afflictions, do the work of an evangelist, 
make full proof of thy ministry. II. Tim. 4: 1 — 5. 

No one can make any progress in Christian life unless he 
places himself under the discipline of the Word of God. But 
that man will be well prepared for eternal life who listens 
humbly and submissively when the Spirit through the word 
reproves, rebukes, and exhorts him. We may learn much from 
the example of David, Peter, and other holy men of old. We 
do not now refer to an occasional reproof or to a temporary 
awakening of the conscience; we refer to the continuous and 
serious discipline of the word. This is the sense in which 
the apostle uses the word "doctrine" in our text. Paul con- 
sidered it of great importance that the churches after his death 
should continue under the discipline of the word. He there- 
fore adjures Timothy by everything that is holy to reprove, 
rebuke, and exhort them in season and out of season. This 
admonition should be carefully considered especially by every 
pastor. If souls have been committed to your guidance, the 
apostle's solemn words apply to you. He charges you before 
God, before Jesus Christ, before the judgment over the quick 
and the dead, and before his kingdom: conceal nothing of 
the truth either from yourself or from others. "The night 
cometh when no man can work." Night shall soon come upon 
you; but — what may be worse — night shall also come upon 
those to whom you should have preached the truth. Woe to 



458 SEPTEMBER TWENTIETH 

you, if you neglected your duty. If your Saviour should 
appear before you in visible form and beg you to testify of 
him, could you then remain silent? Yet you know full well 
his will, you have no need of a special revelation. Give heed 
therefore to the apostolic injunction, whatever your earthly 
calling may be. If you are a follower of Jesus, you belong 
to the royal priesthood whose calling it is to show forth the 
excellencies of him who has called you out of darkness into 
his marvelous light. Eedeem the time, because the days are 
evil. To our own day without doubt the words of the apostle 
may be applied when he says that a time shall come when 
men will not endure sound doctrine, but having itching ears 
they shall heap to themselves teachers. This is a dark picture, 
but is it not true of our own time? Yes; the simple story 
of sin and grace is in many quarters looked upon as an- 
tiquated. Accordingly teachers of novelties have no lack of 
followers. Eeader, be temperate in all things. Abide in the 
sound doctrine. Endure affliction and persist in adhering to 
the old way of the cross. Make full proof of your ministry, 
that is, do your whole duty without tardiness. Do all as unto 
God. — Save now, I beseech Thee, Lord; Lord, I beseech 
Thee, send now prosperity (Ps. 118 : 25). Amen. 

^pUmbtt 5fai?ttitrtij 

But this I say, brethren, the time is short. I. Cor. 7: 29. 

The time that still remains is short. Jesus will soon appear. 
His advent is at hand. The apostle looks upon this advent 
as the limit of the time that still remains to the church of 
God here upon earth. The Greek word which here is trans- 
lated "short," is used in the first place of a vessel which is 
just furling its sails and is ready to put into port. The ship 
of time is nearing the haven of eternity; its wide sails are 



SEPTEMBER TWENTIETH 459 



already being furled, and its host of passengers is ready to 
disembark. What kind of a cargo does this wonderful vessel 
carry? In the hold of the vessel many things have been 
stowed away for the voyage, but when this hold is emptied, 
and the cargo is brought into the light of eternity, grant, 
God, that my name be not found written upon any pos- 
session of my heart which shall judge and condemn me. 
Dear brethren, the time that remains is short. When the 
whistle sounds, and announces that the voyage is at an end, 
the passengers are aroused, and a bustling stir takes the place 
of their former easy indifference. They dress, hasten to 
collect their baggage and various possessions, they search for 
the ticket which must be presented at the landing, they ex- 
change a farewell greeting with their fellow passengers, and 
they scan the shore eagerly, watching for some familiar face, 
and wondering whether anyone is awaiting them. Dear 
brethren, the time is short. The voyage will soon be at an 
end. Are you properly clothed, and awake, and ready to enter 
that new world where you soon will disembark? Take heed 
lest that day come upon you unawares. Furthermore, I 
trust you are provided with the proper passport; have you 
the earnest of the Spirit in your heart? You are surely 
not making your voyage at random, endeavoring to conceal 
yourself among the true children of God? Examine your 
treasures, your baggage; if you find anything of a sus- 
picious nature, remember that an all-seeing eye scans every- 
thing carefully at the tollgate of eternity. Speak a last word 
to your fellow passengers while it is yet time; it may not be 
convenient later on, — say it now. And turn your eyes toward 
the shore. Whom are you looking for? Is it especially one 
face you long to see — the face of Jesus? Is he your friend, 
was it to meet him that you undertook the voyage? If so, 
then behold, he stands with arms extended, ready to embrace 



460 SEPTEMBER TWENTY-FIEST 

you. He is awaiting you. A sense of rapture thrills your 
whole being. There he is! And again there may be others 
awaiting you. There is a little child looking eagerly for his 
father or his mother. Yes, there are, no doubt, many ex- 
pecting you, many wondering whether you will arrive with 
the friends of Jesus, or with his enemies. Dear brethren, do 
not forget that the time is short, very short. 

God, speed my voyage to the haven of the blest. Amen. 

Know ye not that they which run in a race run all, but one 
receiveth the prize? So run, that ye may obtain. And every 
man that striveth for the mastery is temperate in all things. 
Now they do it to obtain a corruptible crown; but we an incor- 
ruptible. I therefore so run, not as uncertainly; so fight I, not 
as one that beateth the air: but I keep under my body, and bring 
it into subjection: lest that by any means, when I have preached 
to others, I myself should be a castaway. I. Cor. 9: 24 — 27. 

The life of a Christian resembles a race run by one who 
would win a prize. The ungodly also run, for they too have a 
prize which they are eager to gain. But to them may be 
applied the words of the psalmist: "Their sorrows shall be 
multiplied that hasten after another god" (Ps. 16 : 4). Their 
running is not upon the prescribed course, but upon the broad 
way that leadeth to destruction, and when their course is 
finished they do not obtain the prize, but are lost in the abyss 
of eternal death. It is therefore a matter of the greatest 
importance to know what course you are running. If the 
love of Jesus constrains you to run your course, and the whole 
direction of your life is towards his likeness, then you are 
certainly running that race at the end of which the prize 
will be awarded to you. When a steamship is being prepared 
for its voyage, the fires are started and every chain and cable 



SEPTEMBER TWENTY-FIEST 461 

which held it to the shore is loosened. Then free of all con- 
nection with the land it puts out to sea. So you began to run 
your course on that day when your sins were forgiven and 
the power of Jesus' love moved you to sever all ties with 
which the world held you captive. Every man that striveth 
for the mastery is temperate in all things, mark, in all things. 
A sincere striving is characterized by a life wholly separate 
from all worldliness. Or how could you run your course if 
you were held fast by fetters ? Paul, the faithful champion, 
kept under his body, and brought it into subjection. Not 
only the flesh, but also his body was kept under, mastered, 
controlled, by the Spirit, so that he was in no wise encum- 
bered. Imagine to yourself a runner on a common race course. 
Has body inclines forward and assumes a position entirely 
different from that of a man at rest. So likewise it is the 
stretching forward, the inclining of one's whole personality 
towards God, the endeavor to reach the perfection which is 
to be attained only in heaven that characterizes him who runs 
the course of eternal life. If you swerve from this path, it 
is evident that your strength to run is weakened or entirely 
spent. In your past life perhaps there was a time when you 
ran well; how are you running now? Seek strength from 
the Lord ; get nearer to him ; find your peace in him. Abstain 
from all things that the Spirit, through your conscience, shows 
to be hindrances; cut loose from them if the gaining of the 
crown is dear to you. Finally, look steadfastly towards the 
prize. The Lord is faithful. You need not run as towards 
something uncertain, but even as a person who knows that 
the crown will be his. So run, that ye may obtain. 

Lord, grant me strength so to run that I may at last ob- 
tain the incorruptible crown. Amen. 



462 SEPTEMBER TWENTY'SECOND 

September Qwrntyi-Mttmb 

For this cause I bow my knees unto the Father of our Lord 
Jesus Christ, of whom the whole family in heaven and earth is 
named, that he would grant you, according to the riches of his 
glory, to be strengthened with might by his Spirit in the inner 
man. Eph. 3: 14—16. 

When this epistle was written Paul was in prison. He 
could not, as in former days, hasten from city to city to pro- 
claim the joyful gospel of Jesus, but he was still able to bow 
his knees in prayer for the flock given to his care, and he 
availed himself diligently of this privilege. Those knees that 
here were bowed were at one time firm and unyielding. When 
Stephen kneeled, praying for his tormentors and murderers, 
Paul still stood upright in his own strength. But now even 
his knees were bowed in the name of Jesus. It is a wonder 
of grace when a man is prostrated in the dust before God. 
The great majority of men bow their knees to the god of this 
world. To whom do you kneel? There shall come a day 
when all knees, even those of the enemies of God, must bow 
before him. Oh, that it had been done before in repentance 
and faith! Then it will be too late. It is a privilege to be 
permitted to bend one's knees before the Lord God of heaven, 
for he is the Father of our Lord Jesus Christ. The same 
Father's bosom in which Jesus rested, is open to us also. The 
same Father's ear that continually was open to the only be- 
gotten Son, is open to our supplications also. The same 
fatherly love in which Jesus rejoiced, is shed abroad over us 
also. The same Father's arm that was stretched forth to 
bring Jesus out of the tomb, will also sustain and carry us 
who believe in him safely across the river of death. This 
Father is such that every family (literally: every fatherhood, 
all that pertains to fatherhood) in heaven and earth, is named 
from him. Consider all the excellent things you know of 



SEPTEMBER TWENTY-THIBD 463 

earthly fathers, see how they love, suffer, labor, and pray for 
their children; imagine this love cleansed from all dross, 
refined, and multiplied infinitely, and you have still but a 
faint conception of the love of your heavenly Father. It is, 
indeed, a blessed thing to be permitted to bend your knees at 
this Father's feet and to hide yourself from all that may 
distress you in his bosom. He gives according to the riches 
of his glory, not according to merit, not even according to 
our prayer or reasoning; no, he gives according to the riches 
of his own glory. The capacity of our hearts is entirely too 
limited when we bow before him. He giveth liberally and 
upbraideth not. Put aside, then, your faint-heartedness. Keep 
also in mind how very near you are to your great and good 
Father in heaven when you bow down before him. His ear 
and his heart are open to you. Fear not then to tell him 
your wants when he inclineth to your prayers. With confi- 
dence draw nigh to him when you enter your chamber of 
prayer, and pour out your soul before him. He is expecting 
you. He hearkens to your prayer. His arms are ready to 
receive you. 

Lord, incline my heart that I may bow down in firm 
faith in Thee and in Thy fatherly care for me. Amen. 

For this cause I bow my knees unto the Father of our Lord 
Jesus Christ, of whom the whole family in heaven and earth is 
named, that he would grant you, according to the riches of his 
glory, to be strengthened with might by his Spirit in the inner 
man; that Christ may dwell in your hearts by faith; that ye, 
being rooted and grounded in love, may be able to comprehend 
with all saints what is the breadth, and length, and depth, and 
height; and to know the love of Christ, which passeth knowledge, 
that ye might be filled with all the fulness of God. Now unto 
him that is able to do exceeding abundantly above all that we 



464 SEPTEMBEE TWENTY-THIRD 

ask or think, according to the power that worketh in us, unto 
him be glory in the church by Christ Jesus throughout all ages, 
world without end. Amen. Eph. 3: 14 — 21. 

He who, like the apostle, has bent his knee in such a prayer 
must have felt a terrible weight of sin and under its pressure 
must have found the way to the throne of grace. The stronger 
the fire of an accusing conscience, the stronger the yearning 
for the fountain of grace. The more the Spirit lays bare the 
depth of misery in the heart, the more pressing is felt the 
need of holiness. In every heart which has become conscious 
of its sin flows, like an undercurrent, stronger than all other 
desires, the hunger and thirst after righteousness. We thirst 
for strength, but our strength is Jesus. When he lives in the 
heart the inward man is strengthened. Christ lives, though 
in different measure, in every believer. Let every man 
search his own heart that he may learn to what extent Christ 
has taken form in him. Christ's life is a life of love. All 
our prayers should, therefore, be centered in this: to com- 
prehend the breadth, and length, and depth, and height of 
the love of Christ. The breadth of the love of Christ em- 
braces all men. Christ loves all kindreds, and nations, and 
tongues, and individuals. His love encompasses all your 
needs. There is nothing of either greater or less importance 
to you which is foreign to his love. The length of his love 
is infinite — from eternity to eternity. How all-sufficient it 
must be for the short span of your life! Jesus loves us 
so long as there is a spark of the human within us. His 
love descends into depths which no human love has ever 
sounded. It fathoms all the dark depths in your life. The 
height of his love raises us in this life into communion with 
him. And in eternity we shall be with him. Does your 
heart grow faint when you pray that you may comprehend 
this love? Look not upon yourself, your weak faith, your 



SEPTEMBER TWENTY-FOURTH 465 

feeble prayers. S'ay with Paul, "He is able to do exceeding 
abundantly above all that we ask." But I, who have been a 
Christian so long, and yet understand so little of his love, 
will I now be able to understand it? Let there be an end 
of your objections, for "he is able." Rather end your yearn- 
ing prayer for the fulness of God with these exultant words 
of praise : "Unto him be glory in the church by Christ Jesus 
throughout all ages, world without end." Amen. 

We are saved by hope; but hope that is seen is not hope; for 
what a man seeth, why doth he yet hope for? But if we hope 
for that we see not, then do we with patience wait for it. Like- 
wise the Spirit also helpeth our infirmities: for we know not 
what we should pray for as we ought: but the Spirit itself mak- 
eth intercession for us with groanings which cannot be uttered. 
And he that searcheth the hearts knoweth what is the mind of 
the Spirit, because he maketh intercession for the saints accord- 
ing to the will of God. And we know that all things work to- 
gether for good to them that love God. Rom. 8: 24 — 28. 

We are saved — by grace are we saved through faith — and 
yet only in hope, inasmuch as the full salvation is as yet the 
object of hope and expectation. We hope for this salvation; 
we do not see it, but we wait for it with patience. In the 
hearts of God's children there dwells an unspeakable longing 
for deliverance from all sin, and a desire to be at home with 
the Lord, free from all the woes of earth. This longing we 
cannot express in words; we do not always know our own 
selves; that bird of passage within us, our spirit, spreads his 
wings for flight, but is unable to burst its bars. And there- 
fore the longing heart so often sighs for the full salvation. 
While doing our daily work, while listening to the Word, 
while enjoying the pleasant moments God sends into our 
lives, or in the hours of suffering and sorrow — at all times 



466 SEPTEMBER TWENTY-FOURTH 

these sighs will rise to God. We do not always know why, 
but the Spirit descends to the depth from whence the sighs 
rise; he mingles his groanings with ours and thus bears 
to God the longings of our hearts. And he that searcheth the 
hearts knoweth what is the mind of the Spirit. God knows 
the meaning of those groanings we cannot utter. The Spirit 
interprets them and makes them known to God in a manner 
that is well-pleasing to him. In our wants and longings the 
Spirit teaches us how to pray, he prays with and for us, 
Jesus makes intercession for us, and our Father hears our 
prayers and grants them. Thus we are enabled to wait with 
patience for the day of our deliverance through the mighty 
help of the Spirit. In all hardships and adversities we cling 
to God's promise that to them that love God all things work 
together for good. There are, of course, many things which, 
taken by themselves, work harm; evil consequences may 
result from our own sins and those of our fellow men, and 
from the machinations of Satan, but even then the almighty 
and all-wise God is able to turn evil into good. He alone 
can gather figs from thistles and grapes from thorns. The 
weight of what we may regard as our greatest misfortune 
God in his might and wisdom can change into a force which 
works for our good and shapes for us a higher destiny. It is 
no longer a hindrance to our happiness and peace, but a wheel 
in that invisible mechanism to promote man's welfare in 
which the love of God is the motive power. May, therefore, 
our sighing be not so much that of anxiety, complaint, and 
melancholy, but rather of gratitude to God who does not 
despise us, but through his Spirit graciously helps our in- 
firmities and always causeth us to triumph in Christ (2 Cor. 
2:14). 

God, Thou art good and merciful to me, Thy frail child ; 
teach me to utter Thy praise. Amen. 



SEPTEMBER TWENTY-FIFTH 467 



What shall we then say to these things? If God be for us, who 
can be against us? He that spared not his own Son, but de- 
livered him up for us all, how shall he not with him also freely 
give us all things? Who shall lay anything to the charge of 
God's elect? It is God that justifieth. Who is he that condemn- 
eth? It Is Christ that died, yea rather, that is risen again, who 
is even at the right hand of God, who also maketh intercession 
for us. Rom. 8: 31—34. 

Often in life this question confronts us: What shall we 
then say to these things? At times there is nothing to say. 
It all seems so utterly hopeless. But in regard to life's most 
vital question, our justification and glorification, concerning 
which Paul here speaks, we never need to be at a loss for an 
answer. If God be for us, who can be against us? Is God 
for us? — on this all depends. He has offered to be our de- 
fense, when he "spared not his own Son, but delivered him 
up for us all." "He spared not" — a whole life of suffering 
and a death under the curse of sin shed light upon the mean- 
ing of these words. The manger in Bethlehem, the ways and 
by-ways of Galilee, the hill of Calvary, all bear witness to 
the fact that God spared not his own Son. "His own Son" — 
the love and compassion of the Father's heart would, if we 
could but comprehend these profound depths, teach us, in a 
greater measure than anything else, the greatness of this 
sacrifice. He spared us whom in all justice he might have 
condemned, but he spared not his own beloved Son. God 
was for us. And if we now accept his love, if we do not 
trample under foot the blood of the Son of God, but by faith 
seek cleansing in that blood, then we may truly say, God is 
for us. If we have accepted Christ, we have all in him. 
How shall God not with him also freely give us all things? 
In him is contained the fulness of grace and truth. There- 



468 SEPTEMBER TWENTY-SIXTH 

fore, when we have him, we have all. In these riches we ex- 
claim triumphantly with the apostle : Who shall lay anything 
to the charge of God's elect? Let him who presumes to do 
this stand forth. The apostle, as it were, listens and looks 
to the east and to the west, to the heavens and down into the 
abyss, but no accuser appears, for God justifieth. Who shall 
lay anything to the charge of God's elect? The strength of 
our courage consists in the fact that we do not depend on 
any assumed piety of our own, but we direct our accusers to 
our Bondsman : "It is Christ that died." Also, "Yea rather, 
he is risen again." Moreover, "He is even at the right hand 
of God," the Conqueror of all our enemies. And again : "He 
maketh intercession for us." Measure as we will the good- 
ness of God and the riches of salvation, there yet remains a 
surplus greater than our finite mind can grasp. 

Thanks be to God, who through Christ gives his children 
to triumph over all their enemies. Thanks be to God, who 
permits poor sinners to stand with Christ righteous against 
all accusers. Thanks be to God, who so loves us that he 
spared riot his only Son, but delivered him up for us all. 
Amen. 



Who shall separate us from the love of Christ? shall tribulation, 
or distress, or persecution, or famine, or nakedness, or peril, or 
sword? As it is written, For thy sake we are killed all the day 
long; we are accounted as sheep for the slaughter. Nay, in all 
these things we are more than conquerors through him that loved 
us. For I am persuaded, that neither death, nor life, nor angels, 
nor principalities, nor powers, nor things present, nor things to 
come, nor height, nor depth, nor any other creature, shall be 
able to separate us from the love of God, which is in Christ Jesus 
our Lord. Rom. 8: 35—39. 



SEPTEMBER TWENTY-SIXTH 469 

In the beginning of this chapter we are told that there is 
no condemnation to them which are in Christ Jesus. At the 
close of the chapter we are assured that the children of God 
and their loving Father shall not be separated. Nothing shall 
be able to separate us from the love of God, which is in Christ 
Jesus our Lord. There are certain conditions or circum- 
stances from which it is a blessing to be freed. Thus it was 
well that Lazarus was freed from his sores and rags, Stephen 
from the rage of his enemies, and Paul from "the body of 
this death." But on the other hand there is the love of God 
which is in Christ Jesus. What an unspeakable blessing 
that neither Lazarus, nor Stephen, nor Paul, nor any true 
child of God need be separated from this love ! That love 
which laid hold upon us when we despised it ; that love which 
thenceforth, in spite of all the attacks of the enemies, has 
retained us, shall triumph over us in the final struggle, pro- 
vided we ourselves desire to remain in that love. But we may 
be assured that desperate attempts will be made to wrench 
us out of the arms of God. Paul lets the enemies pass before 
his souPs eye, that we may do the same and thus take note 
of them. Tribulation, distress, persecution, famine, naked- 
ness, peril, sword, — some of these enemies we have met face 
to face, we recognize their fierce countenances, and possibly 
we bear the scars of the wounds which they have inflicted 
upon us. But, thanks be to God, if we fought them in the 
armor of God, they only drove us all the closer to the love of 
God. Here comes the king of terrors, death, but behold, he 
shall only loosen the last ties which bind us to this earth. 
And neither shall his counterpart, life, separate us from 
Christ. Whether we live or die, we are the Lord's. Evil 
angels, principalities and powers seek to carry us away. But 
the Lord of hosts has promised that no one shall pluck us 
out of his hand. Things present — that which now troubles 

Daily Meditations. SU 



470 SEPTEMBER TWENTY-SEVENTH 

your soul, — and things to come — that which, hidden in the 
darkness of the future, terrifies you, — neither the one nor 
the other is stronger than the love of Christ. Nay, no 
creature shall be able to separate us from that love which 
caused Jesus to suffer death for us. In all these things we 
are more than conquerors; not through the love wherewith 
we love the Lord, but through him who loved us. What then 
do these great truths teach us? First of all, we must faith- 
fully remain in the love of Christ. For although nothing 
under the heavens can pluck us from our loving Saviour, yet 
we may go astray of our own accord. In the second place, 
our souls must be exalted to that assurance of victory and 
that holy joy which the power of the love of Christ alone can 
give. Therefore, abide in the love of Christ. 

I thank Thee, Lord, for the love wherewith Thou hast 
forever embraced me. Amen. 



Btpttmbtt 5famtig-H£tt£tttij 

According to my earnest expectation and my hope, that in 
nothing I shall be ashamed, but that with all boldness, as always, 
so now also Christ shall be magnified in my body, whether it be 
by life, or by death. Phil. 1: 20. 

This is the privilege of those who believe in the Lord: 
They shall not be ashamed. God has promised this more 
than once. "The upright shall not be ashamed in the evil 
time" (Ps. 37: 19). "Whosoever believeth in him shall not 
be ashamed" (Eom. 9: 33). "For the Lord God will help 
me . . . and I know that I shall not be ashamed" (Is. 50 : 
7). The children of God are often made to blush for their 
own shortcomings and weaknesses, but in their faith and 
hope in God they are never put to shame. At times indeed 
they are brought to the verge of despair; Satan glories over 



SEPTEMBER TWENTY-SEVENTH 471 

the shame which seems to await them; but in their hour of 
distress their heavenly Father saves them, that they may not 
be put to shame. And so, strengthened by experience, the 
assurance dwells in their hearts that they shall never be 
ashamed. It is a glorious thing to set forth this assurance 
in a clear and firm confession. Paul was in a very critical 
position. But looking back upon the past he saw that he had 
never come to grief, in spite of all trials; and then he could 
say, "As always, so now also." Can you give the Lord this 
acknowledgment in regard to the past and the present ? Cir- 
cumstances can hardly be more trying and troublesome for 
you than they were for the apostle, who was a prisoner in 
Eome, suffering in many respects, not least by reason of the 
fact that his opponents preached Christ from envy in order 
to torment him. "As always, so now also" was, nevertheless, 
his comfort and solace. His enemies, but not he, should come 
to grief. Suffering soul, albeit you cannot forsake Jesus, 
raise your banner to the honor of Jesus and say with the 
apostle: "As always, so now also Christ shall be magnified." 
He is the same forever. If your aim is to magnify Christ, 
you shall not be ashamed. This can be done through death 
as well as in life. If through death, apparent defeat, and 
crushing sorrow, it may, indeed, appear as though your faith 
were put to shame. But hold fast to the faithful promise 
of your heavenly Father. In order that Jesus may be truly 
magnified in us, we must ourselves come to naught. Gold is 
not ruined by fire — it comes out purified. 

Lord God, I invoke Thy help and blessing, that in my 
joys and sorrows, in life and death, Thy name may be mag- 
nified. Amen. 



472 SEPTEMBER TWENTY-EIGHTH 

September 3famtttj-?tgfjtlj 

For to me to live is Christ, and to die is gain. But if I live in 
the flesh, this is the fruit of my labour: yet what I shall choose 
I wot not. For I am in a strait betwixt two, having a desire to 
depart, and to be with Christ; which is far better: nevertheless 
to abide in the flesh is more needful for you. Phil. 1: 21 — 24. 

To most people life is an unsolved problem. The majority 
have not even begun to reflect upon life's meaning and pur- 
pose. Even the wise, who think deep, do not always give us 
the right answer. To exist, eat, drink, sleep, arise, work, and 
rest in a continuous circle with no other purpose than that 
of preparing for ourselves and others temporal comfort and 
happiness, this cannot be life's sum and essence. Our earthly 
existence cannot in itself be the end and aim of life. Beyond 
this, and deeper, must lie the great purpose of our being. 
What an irony, what a travesty on life, if you should live 
the full span of a human life, and yet not live! If you 
should toil, struggle, sacrifice yourself for earthly gain, and 
yet on your deathbed you should discover that all was a sham, 
that you did not live the true life ! To the apostle Paul life 
was certain — it was Christ. Christ lived in truth when he 
was among us; he was life. Then to live truly must be to 
live in Christ. I cannot find words for the high and glorious 
confession that lies in this. I know not how far I dare claim 
this confession as mine, but I pray: Jesus, grant that 
more and more this confession may be mine in truth ! When 
life, or in the words of Paul, when to live is Christ, then 
the longing for Christ has become supreme over all other de- 
sires; Christ satisfies the heart; Christ compensates for all 
so-called losses; Christ alone fills the heart with the ever- 
lasting peace. It is a well-known utterance once made by a 
certain Christian : "I have had but one passion, and that is 
He, He alone." If your life centers in Christ, then you are 



SEPTEMBEB TWENTY-NINTH 473 

delivered from earthly sorrows and earthly struggles, you are 
protected against Satan, the flesh, and the world. You live 
in time and yet above time. Dear brethren in the Lord, how 
blessed it would be to depart and be with Christ ! It would be 
far better. If all the joys of earth were offered us, yet we 
would say : It were far better to be with Christ. But if he 
is even now our life, then the great gulf between the vale of 
sorrows and the mansions of joy is lessened somewhat in the 
knowledge that he desires to have me here yet a little while. 
He desires to glorify himself in me through suffering; it 
pleases him to use me for his own ends. I know not of what 
use I can be, but he desires it, that is enough. Christ is my life. 
Lord, I desire truly to confess Thee. Grant me grace 
every dawning day to be Thy witness among men. Amen. 

And there was war in heaven: Michael and his angels fought 
against the dragon; and the dragon fought and his angels. Rev. 

12: 7. 

A great sign was seen in heaven. John saw a woman 
arrayed with the sun, and the moon under her feet, and upon 
her head a crown of twelve stars. This woman represents 
the church of God upon earth. She is thus arrayed because 
she maintains and upholds the light of saving truth, and 
rules over a spiritual domain. The dragon attacked the 
woman as soon as she was delivered of a man child. It is 
especially this child that is the object of Satan's wrath. But 
when the child was caught up unto God, and unto his throne, 
Satan is vanquished in this, the first part of the contest. The 
man child is none but Jesus himself, who from the time of 
his birth to his ascension victoriously withstood the assaults 
of Satan. The second part of the great combat is presented 
to us in the text above, and now the conflict is transferred 



474 SEPTEMBER TWENTY-NINTH 

to heaven. Satan had a vantageground in heaven as long 
as he there could accuse the people of God. After the blood 
had flowed from the cross, however, he was deprived of this 
power through Michael and his angels, who cast out Satan 
and his angels. Thereupon follows another account of the 
conflict between Satan and the church, when the earth, once 
more, is the battlefield. This encounter also ends with victory 
for the church, but only after many hardships and tribula- 
tions : Satan is bound for a thousand years, and is cast into 
the abyss. Yet once more, for the last time, the war is re- 
kindled for a brief space, but soon is ended forever with the 
casting of Satan into the lake of fire and brimstone. With 
these masterly strokes of the pen John depicts the great 
combat that so closely concerns us all. While the conflict 
still was in progress a triumphant voice was heard in heaven 
saying, Now is. come the salvation, and the power, and the 
kingdom of our God, and the authority of his Christ; for the 
accuser of our brethren is cast down, which accuseth them 
before our God day and night. But the cry of victory was 
followed by a cry of woe, Woe for the earth and for the sea : 
because the devil is gone down unto you, having great wrath, 
knowing that he hath but a short time. Both these cries 
should penetrate to the heart of every good soldier of Christ 
Jesus on earth; the former, that he may press forward boldly 
and in full assurance of final victory; the latter, that he may 
fight on, conscious of his own weakness and therefore strong 
only in the fear of God. Boldness without such fear is levity 
and wantonness, and fear without assurance of victory beto- 
kens a spirit of bondage. As Satan has been cast out of 
heaven, the war is now rolling its billows over the earth ; I am 
myself in the midst of the surge. 

Lord, give Thy child grace to look up to Thee and to 
hoed Thy words of cheer and warning. Amen. 



SEPTEMBER THIRTIETH 475 



And there was war in heaven: Michael and his angels fought 
against the dragon; and the dragon fought and his angels. Rev. 

12: 7. 

Michael ("Who is like God?") commanded the band of 
angels that cast out Satan and his angels from heaven. This 
band was thus composed exclusively of the angels of Michael. 
The heavenly servants of God are divided into different bands, 
probably variously endowed and destined for different tasks 
and missions in the kingdom of God. Michael is at the head 
of the cohorts that wage the battles of the Lord. Gabriel is 
mentioned in Scripture in connection with the revelation of 
salvation. Other angels, and those by no means of least im- 
portance, are the angels of the children. Others again are 
present and active in the forces of nature. The storm, the 
rain, the lightning, the water, the air, the sunbeam, and the 
dewdrop appear to our eyes as natural things, but may be 
the garb under which God's heavenly servants are concealed. 
How innumerable are the heavenly hosts of the Lord! 
Michael's band, enormous in numbers though it be, is still 
only a small part of the numberless legions that stand around 
the throne of the Almighty, ready to do his bidding at the 
least beck or nod from him. What a great God is ours ! 
Thousands upon thousands of angels minister unto him, and 
ten thousand times ten thousand stand before him. What 
folly to be an enemy of such a God; what security in 
serving under his banner! Can you join in the words of 
Isaiah (25 : 1) : Lord, thou art my God; I will exalt thee? 
If so, blessed are you. The bright and fair angels are our 
brethren. In their song of victory, "The accuser of our breth- 
ren is cast down !" they refer to us as brethren. We are loved 
by our Father and by our Lord Jesus, ite Spirit with ardent 



476 OCTOBEB FIRST 



love yearns for us, but the hearts of millions upon millions 
of those that stand around the throne throb with sympathy 
for us. Our brethren in the spiritual world love not in word 
and tongue merely, but in deed and in truth. They serve us, 
they fight for us, they watch over us, they work in our midst. 
This is not merely an idle word, it is the truth, and it should 
fill our hearts with courage and strength. The invisible heav- 
enly world that surrounds us has far more valid claims upon 
us than the world of suffering, sin, and death that we behold 
with our outward eyes. God grant that our eyes might begin 
to look at the things that are not seen! Moses persevered 
with the Invisible, as it were, before his eyes. Thus we also, 
oppressed by the sufferings of the present time, will be able 
to persevere only if we lift our eyes up above the things that 
perish. Up yonder, thou weary soldier of Jesus Christ, is a 
great cloud of witnesses of your struggle. Live, suffer, battle, 
and rejoice as before the face of God and his angels. 

I thank Thee, God, for my dear brethren in heaven; and 
I pray Thee that for Thy name's sake Thou wouldst vouch- 
safe to me a place in their midst, that I may there praise and 
magnify Thy name forever. Amen. 



Wttabtr MvcBt 



I say the truth in Christ, I lie not, my conscience also bearing 
me witness in the Holy Ghost, that I have great heaviness and 
continual sorrow in my heart. For I could wish that myself 
were accursed from Christ for my brethren, my kinsmen accord- 
ing to the flesh: who are Israelites; to whom pertaineth the 
adoption, and the glory, and the covenants, and the giving of the 
law, and the service of God, and the promises; whose are the 
fathers, and of whom as concerning the flesh Christ came, who 
is over all, God blessed for ever. Amen. Rom. 9: 1—5. 

In the most solemn manner Paul declares that he speaks 
the truth when he says that he has great heaviness and sorrow 



OCTOBER FIBST 477 



in his heart for the sake of his brethren, the Jews. Those 
kinsmen according to the flesh, however, were of different 
mind. They regarded him as having denied the faith of the 
fathers, as being no longer in sympathy with his own people, 
but their most bitter enemy. Calling upon Christ as his 
witness, he asserts that he was tormented exceedingly and 
greatly distressed on account of the misery of Israel. Our 
near and dear ones will never be able to understand our posi- 
tion, unless they also have accepted Jesus. They will regard 
us harsh and censorious. Our reticence and reserve, owing to 
the fact that our highest interests in life are different from 
theirs, they will regard as self-sufficiency and spiritual pride. 
But let your heart's desire and your supplication to God be 
for them, that they may be saved. Paul's glowing love and 
tender sympathy for his own people in this respect was touch- 
ing indeed. He wished himself accursed from Christ for his 
brethren's sake. His feelings overpower d him. Such moments 
of sadness will sometimes befall us. Then our powers of 
thinking and reasoning seem benumbed, and the heart speaks 
impulsively. You, Christian mother, whose child is unsaved, 
you, Christian wife, whose husband is still a stranger to God, 
you will understand the exaggerated fervor of Paul's words. 
God grant that we, in the unutterable pain of our heart, may 
plead for the salvation of our dear ones. It may be that we, 
in the words of Job ( 6 : 3 ) , were forced to confess : Now my 
grief is heavier than the sand of the sea; therefore my words 
are swallowed up (my speech beyond control). It were far 
better than that lukewarmness of a prayer without faith. 
Perhaps you may say of your nearest ones as the apostle did, 
To them pertaineth the adoption, and the covenants, and the 
service of God, that is, they know the truth, but still they are 
God's enemies. So much bitterer your grief ! And yet, why 
should you despair? Is not Jesus God over all? This was 



478 OCTOBEB SECOND 



the rock upon which Paul took his stand. Hear ye, all who 
pray for the salvation of your loved ones: Jesus is over all, 
God, blessed for ever. He is almighty. The same Paul who 
wished himself accursed from Christ, blesses Christ forever. 
In this blessing is implied his faith in Christ's granting his 
prayer. Therefore he is able to add a positive Amen. My 
dear brother, do as Paul did: bless Christ, and Christ will 
bless you, and by granting your prayer prove to you that he 
is God over all. Paul did not live to see the salvation of 
Israel, yea, it is not yet accomplished, but God will redeem 
his promise, and thus the apostle will not be put to shame. 
It may be that you will not live to see the salvation of your 
dear ones, but bless God in faith, and leave the matter to him. 
Lord Jesus, save Thou those that are dear to me ! Grant 
me grace to love them in the love of Jesus and to pray for 
them in faith. Amen. 



(§tt$b?t Btmnh 



Not as though the word of God hath taken none effect. For 
they are not all Israel, which are of Israel: neither, because they 
are the seed of Abraham, are they all children: but, In Isaac 
shall thy seed be called. That is, They which are the children 
of the flesh, these are not the children of God: but the children 
of the promise are counted for the seed. For this is the word of 
promise, At this time will I come, and Sarah shall have a son. 
And not only this; but when Rebecca also had conceived by one, 
even by our father Isaac; (for the children being not yet born, 
neither having done any good or evil, that the purpose of God 
according to election might stand, not of works, but of him that 
calleth;) it was said unto her, The elder shall serve the younger. 
As it is written, Jacob have I loved, but Esau have I hated. Rom. 
9: 6—13. 

When Israel as a people despised the salvation in Jesus, 
it might appear as though the promises of God to bless Israel 



OCTOBER SECOND 479 



in Jesus might come to naught. For this reason the apostle 
writes, "Not as though the word of God hath taken none 
effect." He devotes three chapters to an explanation of how 
this is to be understood. But first he declares, "Not as 
though the word of God hath taken none effect." Let us 
abide by this. It may sometimes seem dark and hopeless for 
the believer. To the human eye all avenues to relief from 
distress may seem closed. Faith may seem to have come to 
naught. But desperate as the situation may be, the word of 
God is still in effect. And as long as his promises of help 
and salvation hold, we have every reason to be at ease and 
leave it to God to execute his purposes. Israel was not, as 
was said, cast away, because, in the first place, they are not 
all Israelites who are descendants of Abraham. The descend- 
ants of Abraham through Ishmael were not counted with the 
chosen people. Neither were the Edomites, who descended 
from Esau, the son of Isaac and Rebecca, so counted. But 
who will therefore say that God's promise to Israel had come 
to naught? Furthermore, only those who had in faith ac- 
cepted the promise given to Abraham could be counted among 
the people of God. Isaac was born by virtue of this promise. 
"In Isaac shall thy seed be called." Thus, only the children 
of the promise are the true Israel. So also with respect to 
Jacob and Esau. The former was loved, that is, chosen as 
the ancestor of Christ, "not of works, but of him that calleth." 
Likewise the latter was hated, that is, rejected on the same 
ground. This means that the true Israel is the people who, 
barring works, live by the free grace of God. This same 
Israel is not cast away. What, then, have we to learn from 
this? First, we must carefully note what the promises of 
God say or do not say, actually spell them out, word for word. 
Furthermore, he who has his life and his all in the promise 
of God, in other words, he who lives by the power of the 



480 OCTOBER THIED 



promise, is counted among the elect of God. And, lastly, he 
who does not trust in his good works, but as a poor, wretched 
sinner entrusts himself to the free mercy of God, is not cast 
away, but is counted with God's chosen people. 

My God and Father, I entrust myself to Thy mercy. I 
desire to walk in Thy sight as a child of Thy promise. Amen. 



©rtnbw ®ijtr& 



Stand fast therefore in the liberty wherewith Christ hath made 
us free, and be not entangled again with the yoke of bondage. 
Behold, I Paul say unto you, that if ye be circumcised, Christ 
shall profit you nothing. For I testify again to every man that 
is circumcised, that he is a debtor to do the whole law. Christ 
is become of no effect unto you, whosoever of you are justified 
by the law; ye are fallen from grace. For we through the Spirit 
wait for the hope of righteousness by faith. For in Jesus Christ 
neither circumcision availeth anything, nor uncircumcision; but 
faith which worketh by love. Gal. 5: 1 — 6. 

It is a matter of no uncommon occurrence that persons 
who have been made free by Christ are admonished not to 
use their freedom for an occasion to the flesh; and they may 
well bear with the word of exhortation. But if not so com- 
mon, yet just as necessary is the admonition that they may 
not permit themselves to be deprived of even the least of the 
liberty wherewith Christ has made them free. It is indeed 
a hard learned lesson to believe oneself at all times righteous, 
justified freely by God's grace. But they are seldom advised 
to be on their guard against losing anything of the liberty 
bestowed upon them through Christ, even though such advice 
be equally wholesome. To believe oneself at all times right- 
eous before God, justified freely by his grace, is indeed a les- 
son not easily learned. Nor is it easy in the continuation of 
the life of faith to feel as much in need of God's help as at 



OCTOBER THIRD 481 



its beginning, and to be entirely dependent upon the free 
grace of God in Christ Jesus, always destitute, yet always con- 
tent and happy. Stand fast, therefore, and be not entangled 
again with the yoke of bondage. The Galatians had escaped 
the heathen yoke of bondage; to bring them back under so 
gross a yoke was hardly possible, therefore Satan endeavored 
to entangle them with a more spiritual and less repulsive yoke. 
Behold, how he tried to accomplish his purpose ! The beloved 
brethren in Galatia desired perfection (chapter 3: 3), but 
were pained to find the goal beyond their reach. Then the 
false brethren appeared among them and hinted very cautious- 
ly that perchance they had been negligent in observing some 
of the Mosaic rites. Finally they were bold enough to tell 
them plainly that they must submit to all that God had com- 
manded and be circumcised. Some of them, allured by this 
bait, no doubt declared that they felt perfectly happy after 
taking the decisive step, and now the whole church was about 
to be circumcised. But what had really taken place? When 
the Galatians expected to attain to moral and religious perfec- 
tion, they found themselves in bondage ; where they had hoped 
to gain so much, they found themselves deprived of Christ and 
fallen from grace, and it had all come to pass so imperceptibly 
that they were not aware of the seriousness of the step they 
had taken. Dear brethren in the Lord, it is an easy matter 
to lose our liberty in Christ. While apparently cherishing the 
best intentions, we may lose our liberty. If anything becomes 
more important to us than faith and love, we will soon find 
ourselves in bondage. The way in which the Galatian church 
was ensnared bears a striking resemblance, it would seem, to 
Satan's way of capturing souls in our day. Our perfection 
is very slow of attainment, it is true, but let us, through the 
grace of the Holy Spirit, wait for the hope of righteousness 
by faith, and by faith alone. We are already justified by faith, 



482 OCTOBER FOURTH 



and also by faith we wait for our final justification before 
the judgment bar of God. Let us rest satisfied with this. 
Jesus only! In him neither circumcision availeth anything, 
nor uncircumcision ; but faith which worketh by love. 

Lord Jesus, Thou hast made me free. To abide with 
Thee is the only way for me to remain free; help me there- 
fore in poverty of spirit to live exclusively by Thy free grace. 
Amen. 



(§ttabn Jourttj 



Ye did run well; who did hinder you that ye should not obey 
the truth? This persuasion cometh not of him that calleth you. 
A little leaven leaveneth the whole lump. Gal. 5: 7 — 9. 

"Ye did run well," this testimony seems good. But how 
much better it would have been, had it said, "Ye do run well." 
The words spoken imply in fact a most severe judgment 
passed upon the Galatian church. To run well means to live 
a sound Christian life. The next stage is to run, if not so 
well, yet to run. Then such progress as is indicated in the 
words, "that which is lame is turned out of the way." And 
finally the standstill. To that stage the Galatians had now 
come. The question was whether the next hour should bring 
about a falling away from Christ or a repentance unto life. 
The words of the apostle prove clearly what he means by the 
phrase "to run well." It means to believe and to love. He 
runs well who has lost confidence in his own strength, but 
with a childlike heart puts his trust in Jesus. He also loves 
the brethren, who are dear to his heart, nothwithstanding all 
their weaknesses and their varying conceptions of the truth. 
If love wanes, and the Christians turn against one another, 
then faith also languishes, and they cease to run. Dear 
brother, look back for a moment. Was there not a period in 



OCTOBER FOURTH 483 



your past life of faith when you did run well? Was there 
not at least a period when you walked in the footsteps of your 
Saviour? Becall the beginning of your Christian life. How 
were you then; how are you now? Who has hindered you 
that you should not obey the truth ? That persuasion did not 
come of him who called you. Who hindered you? What is 
his name? You may suspect all, save one. God has always 
been faithful. Who is, then, the guilty one ? "A little leaven 
leaveneth the whole lump." The little foxes ruin the vine- 
yard. The first obstacle was small; then the obstacles grew 
greater and more numerous. In Galatia the obstacle was an 
attempt to gain moral perfection by some other means than 
free grace. Among the Hebrews in Judgea it was the lack 
of longsuffering in tribulations, faintness, and indifference. 
In Corinth it was party spirit. In Colosse it was philosophi- 
cal speculations. And furthermore, especially in the Gentile- 
Christian churches, the obstacles were avarice and sensuality. 
In some one of these obstacles you, my friend, may find a 
stumblingblock. Capture the thief which robbed you of your 
joy and peace and deliver him up to Jesus. The leaven must 
be removed ; its mere discovery is not enough. As long as the 
leaven is there, it leavens the whole lump. Go the old, well- 
tried way: confess, weep at the feet of Jesus, believe in his 
forgiveness, cast out the evil and accept renewed grace to 
arise and to run well. A short time of suffering, and you 
shall have reached your eternal rest. Hold that fast which 
thou hast, that no man take thy crown (Eev. 3: 11). Hear 
the cry of my heart, Lord. Amen. 



484 OCTOBER FEFTH 



Wttabtt 3fftfilj 

For, brethren, ye have been called unto liberty; only use not 
liberty for an occasion to the flesh, but by love serve one another. 
For all the law is fulfilled in one word, even in this: Thou shalt 
love thy neighbour as thyself. Gal. 5: 13, 14. 

In the foregoing the apostle has upheld Christian liberty 
over against bondage under the law. We need not do any- 
thing for our salvation, only believe in Jesus. Let us repeat 
this to ourselves over and over again. When our soul is weary 
and bowed down in the struggle against the flesh, oh, how 
blessed it is to find rest in free, undeserved grace! At such 
times it seems wonderful, yea, almost inconceivable, that we 
are permitted to set aside all works and only rest in Jesus. 
Yet it is so. But it is also necessary to uphold the right of 
liberty over against another enemy, sensuality. This the 
apostle does, but within the rule : "Only use not liberty for 
an occasion to the flesh ." It lies close at hand to give occa- 
sion to the flesh under the guise of Christian liberty. Thou- 
sands upon thousands have fallen into this snare, thereby 
bringing scorn upon the name of Christ. While the serious- 
minded are prone to sacrifice their liberty to the yoke of bond- 
age, lighter natures are apt to let their Christian liberty run 
to sensuality. Whatever our natural disposition, there is 
always danger on the right and on the left. May the Lord 
help us all! Notice how truly and beautifully Paul marks 
the difference between true and false liberty. True liberty 
exists where one believer in love serves the other or, as the 
words go, is a slave to the other. He who by love is the 
servant of every man, is most truly free. To the carnal eye 
this is not liberty, but bondage. But it is evident that if the 
way to true liberty lies in the fulfilment of the will of God, 
and the will of God is fulfilled in this : "Thou shalt love thy 



OCTOBER SIXTH 485 



neighbor as thyself," then we enjoy it only in so far as we love 
one another in the Lord. To engage in strife and quarrels 
is to enter into bondage under the curse of the law. It is 
a precious thing to be free, free from condemnation, free 
from the yoke of the world, free from the yoke of one's own 
will, free for the Lord's sake, bound by nothing in the whole 
world, save by the power of God's love. The devil does, above 
everything else, seek to have us grasp for false instead of 
true liberty. This was his aim in tempting Adam, and the 
race fell. The cry for liberty that goes up in our day is main- 
ly a cry for this perverted liberty for which man took a liking 
in the garden of Eden. But let us faithfully abide by the 
saving grace of God. Lord, conform my will to Thine by 
the power of Thy grace, that I may be free indeed. Amen. 



(irtobw &ixtfj 



I thank my God always on your behalf, for the grace of God 
which Is given you by Jesus Christ. I. Cor. 1: 4. 

It was not well in all respects with the church at Corinth. 
Even in the epistle from which these words are taken several 
very grievous sins are severely condemned. And in the second 
epistle to this same church the apostle tells us that he had 
written this first epistle "out of much affliction and anguish 
of heart with many tears" (2 Cor. 2:4). Paul did much 
work and suffered much pain for the sake of the Corinthians. 
Many questions arose in the congregation which demanded 
an answer. And many important matters in the congregation 
demanded his personal presence. And yet he could truly say 
that he always thanked God for the grace of God given them 
by Jesus Christ. Paul had received this mind from God. 
But then our God is also of this mind toward his children. 

Daily Meditations. 32. 



486 OCTOBER SIXTH 



We have, indeed, "made him to serve with our sins and have 
wearied him with our iniquities/' And there is yet a great 
deal to correct. Yea, our dear Lord takes upon himself all 
our cares. Day and night he hears confessions of sins and 
cries for help. And still he rejoices in his own. The chil- 
dren of God feel sometimes as though they were a source 
of sorrow to him, but they are their Father's joy. Paul al- 
ways thanked God on behalf of the Corinthians. How much 
more constantly, then, should our High Priest carry us in his 
bosom ! Should he be able to forget us for a moment ? Paul 
thanked God because the Corinthians had received the grace 
of God in Christ and had become the children of God. This 
one reality was greater than all occasions for sorrow on their 
behalf. Thus also Jesus himself, who had seen the many 
sins of his disciples, could, before his departure, carry them 
in prayer before his Father and say nothing but good about 
them, yea, even that they had kept his word. Thanks be to 
God, that our Father and Saviour has such a heart towards 
his children ! But is there not in this the most earnest exhor- 
tation to us that we should have the same heart towards 
our brethren ? There is always something in them for which 
we may thank God. The very circumstance that they are our 
brethren is an occasion for thanksgiving. Out of much afflic- 
tion and anguish of heart with tears, Paul privately laid the 
inconsistencies and sins of the Corinthians before God, de- 
nouncing all their wrongdoing openly before the Corinthians 
themselves. Therefore he could thank God on their behalf. 
Would that we might be filled with the same spirit! 

Thou faithful Holy Spirit, grant unto us the heart of 
our Father and Saviour toward our brethren. Amen. 



OCTOBER SEVENTH 487 



That in every thing ye are enriched by him, in all utterance, 
and in all knowledge; even as the testimony of Christ was con- 
firmed in you: so that ye come behind in no gift; waiting for 
the coming of our Lord Jesus Christ: who shall also confirm you 
unto the end, that ye may be blameless in the day of our Lord 
Jesus Christ. I. Cor. 1: 5 — 8. 

The best and safest condition into which man ever can 
enter is undoubtedly to be blameless in the day of our Lord 
Jesus Christ. What do you say? Would it not be terrible 
to be turned away with shame from the presence of Christ on 
that day ? You know what is the disappointment of a person 
who is turned away from some one's door. The memory of 
such an occurrence is not easily effaced. Consider what it 
would be to be turned away from the gates of heaven. How, 
then^ may we be blameless on the last day? First, we must 
be enriched by Christ. The Corinthians were enriched by 
him. Paul was enriched by him. He tells us in the third 
chapter of the Epistle to the Philippians of his great bank- 
ruptcy, or how all that he had in himself was counted as loss, 
but how he found Jesus and was enriched by him. Each one 
of us must denounce that which is his pride, sell all that he 
has, and become enriched by the love of Jesus. In the second 
place, we must be established in the gospel. If you have 
found your only true riches in Jesus, you must also become 
rooted in him. When a plant is transplanted in new soil, it 
does not at first grow upwards and spread; it grows down- 
wards and becomes rooted. Let us become rooted in Christ 
before we spread out in works, or they will not answer to the 
development of our inner life. In the third place, we must 
see to it that we are not left behind, but join in the race for 
the crown and learn to know the Lord. Even if, to our own 
mortification, we must witness how one after another of the 



488 OCTOBER EIGHTH 



brethren surpass us in spiritual growth, we must not stop, but 
strive so much the more that we may grow up to him who is 
the head, Christ. In the fourth place, we must wait for 
Jesus, longingly look forward to his coming. The great day 
of his advent is drawing nigh, when our hearts no longer shall 
be burdened with the darkness which here hides him from our 
view. Do you long for that day? Do you long as one who 
will be blameless in the day of our Lord Jesus Christ ? Then 
Jesus will establish you unto the end, that you may appear 
blameless in his presence. We blameless? We who contin- 
ually blame ourselves for many things, we who by the world 
are blamed for all manner of evil, we who are blamed by the 
Spirit? Yea, we shall be blameless in the day of our Lord 
Jesus Christ. 

Dear Jesus, while looking forward to Thy coming, may I 
come into Thy presence with unspeakable and great joy, 
blameless through Thee alone. Amen. 



Wttobn iEtgfftf? 



Therefore hath he mercy on whom he will have mercy, and 
whom he will he hardeneth. — Hath not the potter power over 
the clay, of the same lump to make one vessel unto honour, and 
another unto dishonour? What if God, willing to shew his wrath, 
and to make his power known, endured with much longsuffering 
the vessels of wrath fitted to destruction: and that he might 
make known the riches of his glory on the vessels of mercy, 
which he had afore prepared unto glory? Rom. 9: 18, 21 — 23. 

In referring to the doctrine of election, Paul, first of all, 
undertakes to prove that God's promises have not failed of 
fulfilment. After proving this (chap. 9: 1 — 13), it was 
necessary to give emphasis to God's unimpeachable right to 
elect or reject whomsoever he pleased. Hence that word, so 



OCTOBER EIGHTH 489 



offensive to many, He hath mercy on whom he will have 
mercy, and whom he will he hardeneth. Every man must 
recognize and submit to God's sovereign right to reject him. 
Have you never realized the justice of your condemnation, 
and confessed, If Thou, God, wilt cast me away from Thy 
presence, the punishment is only according to my deserts and 
Thy righteousness. God requires such a confession from your 
awakened conscience. It lies with God to harden whom he 
will, and he not only has that right, but he uses it. This does 
not imply that the cause of our salvation is endangered, for 
God is love, and in his good will toward men he hardens only 
those who of their own free will and accord persist in their 
disregard of God's grace. We are safe in surrendering our- 
selves to the will of God without reserve. I gladly say, 
Lord, deal with me, my body and soul, entirely according to 
Thy good pleasure. Whosoever commits himself into the 
hands of God, as the clay into the hands of the potter, is in 
safe keeping. Of him the Master will make a vessel unto 
honor. Thus, God has the power and the right to reject 
whomsoever he will. But what if he, instead of manifesting 
his wrath and making his power known, endures with much 
longsuffering the vessels of wrath? Surely, then, every in- 
timation that God acts arbitrarily ought to be hushed. "But," 
you will say, "the fact still remains that there are vessels of 
wrath and vessels of mercy." True, but his hand has not made 
any man to be a vessel of wrath. Whoever is such a vessel 
has been so molded by sin, the devil, and the world. But if 
such a person will commit himself into the hands of God he 
may yet become a vessel of mercy. The hand of the Lord 
himself prepared the great void which only his mercy can 
fill. He who is willing to have this void filled with the 
mercy of God is a vessel unto honor. As yet, the vessel is 
completed neither as to form, nor as to contents, but if it is 



490 OCTOBER NINTH 



as clay in the hands of the Master it shall be made a perfect 
vessel of mercy and filled with the grace of God. 

Lord, may both my soul and my body be committed to 
Thy good, and acceptable, and gracious will, Thou my Maker 
and my Eedeemer. Amen. 



<§ttabn Htntlj 

What shall we say then? That the Gentiles, which followed 
not after righteousness, have attained to righteousness, even the 
righteousness which is of faith. But Israel, which followed after 
the law of righteousness, hath not attained to the law of right- 
eousness. Wherefore? Because they sought it not by faith, 
but as it were by the works of the law. For they stumbled at 
that stumblingstone; as it is written, Behold, I lay in Sion a 
stumblingstone and rock of offence: and whosoever believeth on 
him shall not be ashamed. Rom. 9: 30 — 33. 

We find here a summary of the doctrine of election, in- 
troduced by the question: What shall we say then? The 
summary is this, that God has not chosen certain persons and 
rejected others regardless of their personal relation to truth. 
The only way of salvation is Jesus. Those who go that way 
are saved ; those who despise that way are lost. It seems hard 
that Israel, which with praiseworthy zeal sought righteous- 
ness, did not attain to it; while the Gentile, who as a rule did 
not follow after righteousness, did attain to it. But the same 
stumblingstone has obtained in all times. Decent men who 
all their life have sought to become worthy before God receive 
the judgment from the Word of God that they are, nothwith- 
standing all this, outside of the kingdom of heaven; while 
publicans and harlots, who lack decency before men and honor 
before God, walk in through the open gate. What is the 
reason ? The former seek their salvation by way of their own 
righteousness, which does not lead to heaven; while the latter 



OCTOBER NINTH 491 



know of no other way of salvation than that of free grace, 
which leads to the goal. Go seek for gold where there is no 
trace of gold in rock or sand, and your search will be in vain, 
despite your persistence. The fool who tries to go through a 
stone wall will only crush his own skull. If you go over the 
edge of a precipice, you will fall into the depth below. Jesus 
is the only way, the only bridge, the only gate. In him alone 
is salvation. "There is none other name under heaven given 
among men, whereby we must be saved." Just as surely as 
we may speak of the elect and the non-elect among men, so 
surely may we speak of a chosen and a rejected way of salva- 
tion. The way of our own works is rejected. The way in 
Jesus is chosen. Those who insist upon living and dying in 
the former way are rejected; those who enter in by the latter 
are chosen. If you still seek refuge in yourself, then Jesus 
must be a stumblingstone and a rock of offense to you. If 
everything in yourself is lost, both great and small, you will 
soon look to Jesus and your heart yearn for him. You are 
not excluded from grace, because he who believes in Jesus shall 
not be ashamed. Do not let the question of election trouble 
you. Eest on the Eock: there you will find constant safety. 
He who shall sit in judgment on the last day declares that you 
will not be ashamed if you believe in him, Jesus. You may 
think that if you only could make a stronghold of your own 
piety, you would be safe. But it is much safer to have your 
stronghold in the word of God. 

Save now, I beseech Thee, Lord : Lord, I beseech Thee, 
send now prosperity (Ps. 118: 25). Amen. 



492 OCTOBER TENTH 



(§ctabn Sfentlj 



Again, a new commandment I write unto you, which thing is 
true in him and in you: because the darkness is past, and the 
true light now shineth. He that saith he is in the light, and 
hateth his brother, is in darkness even until now. He that 
loveth his brother abideth in the light, and there is none occasion 
of stumbling in him. But he that hateth his brother is in dark- 
ness, and walketh in darkness, and knoweth not whither he 
goeth, because that darkness hath blinded his eyes. I. John 2: 
8—11. 

John calls the commandment of brotherly love a new com- 
mandment. But the commandment, you say, is as old as the 
world. It was written in the heart of the first man when he 
went forth from the hand of his God and Creator. It was 
graven on the tables of the law which Moses received on 
Mount Sinai and was to be read by all Israel. It is true that 
Jesus shed an entirely new light over the rich contents 
of the commandment, and through him a new power to keep 
it was given, as never before. But the Christians to whom 
John was writing knew all this before, and still he writes 
that he gives them a new commandment. Perhaps the apostle 
was thinking of the fundamental importance of love and how 
little this truth is recognized and applied in life, and so the 
commandment of love is unfortunately to most men a new 
commandment. Alas! there are many who call themselves 
Christians, yea, God's children, but who prove by their rela- 
tions to their fellow men that the commandment of love is 
still something to which their hearts are total strangers. 
The commandment is true in him, in Jesus; in him it is 
realized, he loved with all his heart and with all his mind. 
Is it true in you also ? If you live in communion with him, 
then it is true in you also, for to live in communion with him 
without love is impossible. He who does not love does not 



OCTOBER ELEVENTH 493 



know God. How important for us all to consider this 
thoroughly! Do not fail to notice that according to the 
Word of God there is no middle course between love and 
hatred. Whosoever does not love, hates. Love is an im- 
portant item in our Christian life; in him who loves there 
is no occasion of stumbling. Love and light are one. He 
who loves will not stumble while walking. If we would our- 
selves avoid stumbling and if we would avoid becoming 
stumblingblocks to the brethren, we should walk in the light 
of love. This love is the light of that age which dawns at 
the coming Christ. A few rays from that glorious advent are 
already piercing the present dark age. The darkness is past, 
and the true light shineth. If we would be made meet to 
live in that kingdom which comes with Christ and whose very 
essence is love, let us love one another now ! Ye servants in 
the same household, love one another ; ye members of the same 
family, love one another; ye neighbors and friends, love one 
another! At the coming of Christ, he who loves shall be 
taken, he who does not love shall be left. 

Lord, do Thou kindle in our hearts love to Thee and love 
to our fellow men. Help us in our love for the brethren to 
include all men, those who are about us in our daily life as 
well as those who dwell in distant lands. Amen. 



©rtafor lEimntlj 



I write unto you, little children, because your sins are forgiven 
you for his name's sake. I have written unto you, fathers, because 
you have known him that is from the beginning. I have written 
unto you, young men, because ye are strong, and the word of 
God abideth in you, and ye have overcome the wicked one. Love 
not the world, neither the things that are in the world. If any 
man love the world, the love of the Father is not in him. For 
all that is in the world, the lust of the flesh, and the lust of 



494 OCTOBER ELEVENTH 



the eyes, and the pride of life, is not of the Father, but is of the 
world. And the world passeth away, and the lust thereof; but 
he that doeth the will of God abideth for ever. I. John 2: 12, 
14—17. 

The apostle John often speaks of abiding, abiding in the 
love of Jesus, or, as here, abiding for ever. The aim of our 
earthly existence is to abide for ever, to be brought from a 
life here below to a life above, from a continual dying in our 
temporal existence to a life apart from all death. He only 
who doeth the will of God abideth for ever. God's own work 
is the constant realization of his will. Thus also our real 
life must be a fulfilment of God's will. But over against the 
will of God we find the world, that is, that part of the human 
race which has taken its stand against the will of God. The 
life of the world, its very soul, is the lust of the flesh, the lust 
of the eyes, and the pride of life. And the world and its 
lusts perish. To cling to the world with our heart's desire is 
death. It is the opposite of abiding for ever, it is to perish 
for ever. Here we find the two extremes, on the one hand 
the fulfilment of the will of God, on the other hand the lust 
of the flesh, the lust of the eyes, and the pride of life. Your 
joy, immortal soul, is found in the one or in the other. 
Life and death depend on our own choice. In fulfilling God's 
will some are young men, others are fathers. S'ome have 
gone farther than others. John wrote to the young men, re- 
minding them that they were strong and should abide. The 
weakest is strong through Christ. This the weak should take 
to heart. He wrote to the fathers that they had learned to 
know him, Jesus, who is from the beginning. He who has 
attained to greater spiritual maturity has no other strength 
than to know Jesus. The more intimate with Jesus, the more 
mature. But all, both the young men and the fathers, are 
children still. Those further advanced are no less children 



OCTOBER TWELFTH 495 



than the beginners. "My children," the apostle therefore 
addresses them. The great joy of the children is that they 
have forgiveness of sins. "I write unto you, little children, 
because your sins are forgiven you for his name's sake." It 
would have been vain to write a single line regarding the ful- 
filling of God's will, had they not had the forgiveness of sins. 
On this rests our whole life in God as on its foundation. 
Therefore, abide by this, that only for his name's sake, 
whether you be a young man in grace, or still of the world, 
but desirous to come into the arms of the Saviour, only for 
his name's sake are you saved ; absolutely and irrevocably for 
the sake of that name you have forgiveness of sins. 

Lord, may the poor and the miserable praise Thy name. 
Amen. 



©rtnher GtaiHftij 



Little children, it is the last time: and as ye have heard that 
antichrist shall come, even now are there many antichrists; 
whereby we know that it is the last time. They went out from 
us, but they were not of us; for if they had been of us, they 
would no doubt have continued with us: but they went out, 
that they might be made manifest that they were not all of 
us. But ye have an unction from the Holy One, and ye know all 
things. John 2: 18—20. 

Time is nearing its end. We stand at the border of the 
new era which begins with the coming of Christ. "Little 
children," writes the apostle, "it is the last time," literally, 
the last hour. The present time may be likened unto a day 
nearing its close. Its last hour has come. The many forms 
of Antichrists that appear cast the dark shadows of evening 
over the world. What a cry of warning to all the world: 
"The last hour has come!" If this cry entered the council 
chambers of the kings, the palaces of the rich, wise men's 



496 OCTOBER TWELFTH 



studies, the schools and the factories, if it entered the con- 
sciences of men, even yours and mine, — what a commotion it 
would cause in the world! But this is not to be expected. 
Men will only say, "There is peace and no danger." They 
will be like the people in the days of Noah and Lot, who 
bought and sold, planted and built in all tranquillity, till the 
hood came and carried them all away. With sacred earnest- 
ness the apostle's call urges all who have ears to hear to be 
prepared. In the last hour Satan will gather all his strength 
for a final onslaught. The great desertion will take place. 
One after another shall desert the congregation of the Chris- 
tians. They will deserve the name of Antichrist. Many such 
have appeared in our day, and their number is growing with 
amazing rapidity. From this we know that the last time is 
now. The last hour shall bring about a crisis, even as in the 
last days of the life of Jesus, with regard to which it is said : 
"Jesus knew from the beginning who they were that believed 
not," and again : "From that time many of his disciples went 
back, and walked no more with him." Who will remain 
faithful ? Of whom shall it be proven that he in truth has be- 
longed to Jesus? And of whom shall it be made manifest 
that he was a Christian only in name? They who have the 
unction, the Spirit, and remain faithful to the guidance of 
the Spirit shall overcome, and no others. Antichrists shall 
arise. "Against-christs" they might be termed. The powers 
that are against shall be set moving. But Jesus is with you. 
The time is short. An hour passes quickly. May Jesus have 
no occasion to say to you : "What, could you not watch with 
me one hour?" 

With Thee, Lord Jesus, I shall prevail. Help Thy faint 
and trembling disciple. Amen. 



OCTOBER THIRTEENTH 497 



Wttobn Scutamil? 



If so be that ye have heard him, and have been taught by him, 
as the truth is in Jesus: that ye put off concerning the former 
conversation the old man, which is corrupt according to the 
deceitful lusts; and be renewed in the spirit of your mind; and 
that ye put on the new man, which after God is created in 
righteousness and true holiness. Eph. 4: 21 — 24. 

The expression "the old man" is here used to denote the 
life in sin, which, from a believer's standpoint, belongs to the 
past. In man's natural state sin controls the activity of 
the will, the understanding, and the emotions, and both body 
and soul are under the dominion of sin. The unclean thoughts 
and instincts, the life devoted to self which a person lives sep- 
arated from God, is the man of the unconverted. And this 
man is the image of Satan, a complete perversion of man as 
he issued from the hand of the Creator. The old man is cor- 
rupt according to the deceitful lusts. The unclean lusts are 
the very center and heart of the old man; they promise en- 
joyment, but their promises fail of fulfilment. Many men 
live to deplore the days of their life spent in bondage to lust, 
but a still larger number will never see the deceitfulness of 
lust until the light of eternity discloses it to their eyes. The 
old man is wholly and entirely condemned by God, and must 
be sacrificed and destroyed. He is totally unfit to share in the 
new life upon which the believer enters. He must die. God 
requires this sacrifice from you, that you place the old man, 
with all sins and lusts, on the altar of burnt-offerings. The 
truth that is in Jesus demands it. That life, however fair 
its pretense, which fails to put off the old man is no Christian 
life. It is an untruth. From what has been said it also 
appears what is meant by "the new man/' ISTo trace of him 
is ever found in any human being, but he is created by God, 
whole and entire, and "after God," that is, in his likeness, at 



498 OCTOBER FOURTEENTH 



the new birth. A new-born child may resemble his father, 
though the likeness does not fully appear until the child 
arrives at maturity. Likewise here. The man who is born 
again bears indeed the image of his heavenly Father, but the 
fulness of that image does not appear until he has advanced 
far in spiritual growth. "After God" — that is the goal. 
When a piece of tapestry is to be filled in with silk and pearls, 
a pattern or design must be followed, and stitch by stitch 
the work progresses until the whole is completed. When the 
fabric of the spiritual life is woven, the pattern is "after 
God," and the silk and pearls are righteousness and true 
holiness. The renewal takes place in the spirit of a person's 
mind and proceeds from within, from the heart, and the ripe 
fruit appears in the words, deeds, and conversation, in right- 
eousness and true holiness. In pondering this, what questions 
arise and call for an answer! Is the old man still my boon 
companion ? Have I placed him whole and entire before God, 
to be destroyed, or have I spared any of his members? Is 
mine a life in truth? Is my life "after God"? Has any 
righteousness and true holiness this day issued forth from 
my heart? Lord, Thou knowest. Reveal also to me what 
is in my heart, and give me Thy Holy Spirit of truth. Amen. 



QDdflter Sfaurtotttlj 



Wherefore putting away lying, speak every man truth with his 
neighbour: for we are members one of another. Be ye angry, and 
sin not: let not the sun go down upon your wrath: neither give 
place to the devil. Let him that stole steal no more: but rather 
let him labour, working with his hands the thing which is good, 
that he may have to give to him that needeth. Eph. 4: 25 — 28. 

Christ is the truth; Satan is the father of lies. Should 
it really be necessary to admonish a Christian to put away 
falsehood? Indeed, it requires more grace than is generally 



OCTOBER FOURTEENTH 499 



believed to hold to the narrow way of truth. We are too 
lenient with ourselves in this regard. Falsehood and dis- 
simulation have crept into our social life in such a way that 
we hardly notice them. Many occupations, such as that 
of the business man, the mechanic, and others, could not be 
carried on successfully, in the opinion of the world, with- 
out some dishonesty. We are often placed in situations where 
only unswerving loyalty to truth will save us from paying 
tribute to falsehood. "Surely men of low degree are vanity, 
and of high degree are a lie: they are altogether lighter than 
vanity" (Ps. 62: 9). Let the words of our text with the 
voice of thunder penetrate our hearts. Wherefore putting 
away lying, speak every man truth with his neighbor, for 
we are members one of another. One member of the body 
does not deceive the other. Deceive not the simple-minded. 
Bo not lie to children to frighten them into obedience or to 
avoid their questions. Love the truth; love it as your very life. 
Be angry, and sin not. Anger is a tree with widely extend- 
ing branches : irritability, wrangling, evil temper, hastiness, 
bitterness, envy, revengefulness, etc., and its roots strike deep 
into man's nature. Anger takes possession of the whole 
man; puts the foot in motion, clinches the fist, bends the 
arm, flushes the cheek, fires the eye, and distorts both body 
and soul. Many other sins follow in the trail of anger, for 
the "quick tempered man committeth foolishness." Anger is 
satanic, for it encroaches on God's domain. Yield not to 
the devil. Where anger rules, there will be no room for 
righteous wrath. That is why you can see and hear so much 
evil around you without being stirred by a holy zeal. Have 
you been angry to-day? Confess before God; and also before 
man, if necessary. But do it while yet a few of the flying 
moments of the day remain. Let not the sun go down upon 
your wrath. — Let him that stole steal no more. Honest 



500 OCTOBER FIFTEENTH 



labor is pleasing in the sight of God. Dishonesty in business, 
neglect to pay honest debts, carelessness and sloth in one's 
daily occupation are displeasing to God. A Christian must 
not be surpassed by the world in faithfulness to duty. Let 
us in all things acquit ourselves as the servants of the Lord, 
preserving in all faith and a good conscience. 

Lord, make me both to will and to do according to Thy 
good pleasure. Amen. 



(§ttabtt 3ftftamtlj 



Brethren, my heart's desire and prayer to God for Israel is, 
that they might be saved. For I bear them record that they have 
a zeal of God, but not according to knowledge. For they being 
ignorant of God's righteousness, and going about to establish 
their own righteousness, have not submitted themselves unto the 
righteousness of God. Rom. 10: 1 — 3. 

Are you willing and able to join the apostle in this ex- 
pression of good will and ardent desire for the well-being of 
Israel : My heart's desire and prayer for Israel is, that they 
might be saved? We ought to have a tender regard for Isra- 
el. Salvation is of the Jews. Our beloved Lord Jesus was of 
that race, now so deeply despised. God loves this people 
as a father loves his son and has guarded and cared for it 
in a special sense. At present Israel is indeed a child of 
sorrow, wandering about the world a homeless outcast, but 
still it is his beloved child. Do you cherish a kind affection 
for Israel? Do you pray for Israel? You often meet per- 
sons whose features are of the peculiar and unmistakable 
Jewish type. What are your feelings at such times? Do 
you, like some people, have a vague curiosity about their des- 
tiny, or like others, treat them with indifference or contempt ? 
Or, on the other hand, have you a burning zeal for the sal- 
vation of Israel? Missionary work among the Jews has 
yielded but poor returns, while work carried on at the same 



OCTOBER FIFTEENTH 501 



time in heathen mission fields has proven eminently success- 
ful. Of the great majority of the children of Israel it can 
hardly be said now, as at the time of the apostle, that they 
have a zeal of God; the yearning of their hearts, which was 
then for righteousness, is now for earthly gain and power. 
But if God's appointed time for the salvation of all Israel 
apparently has not yet come, let us all the more earnestly 
avail ourselves of the means always available, that of prayer, 
praying that souls may be won, and that the time of the 
great ingathering may not be too long delayed. Eemarkable 
movements are now astir among the Jews. The Semitic 
question not only absorbs the attention of the rulers and 
cabinets of this world, but it is also being weighed in the 
council chamber of the God of Abraham, Isaac, and Jacob. 
Would it not be proper for you also to bear it in mind in 
your secret chamber of prayer? You may be among the 
fortunate who acknowledge Jesus as their King. You go to 
sleep to-night, secure in the assurance that he keeps watch 
over you and that you are an object of his forgiving grace 
and his love. You have, perhaps, a home of your own, in 
which this king deigns to make his abode. Pray, then, for 
those exiled from home and country, this unspeakably ill- 
fated people, without a king, without the service of God, 
without Jesus, still a great people, richly endowed, and 
spared by God for a glorious future. Only in Jesus will 
Israel find its peace and rest. If you have this peace within, 
then you will also pray for the peace of Israel. Yea, in the 
same measure that you love Jesus you will sympathize with 
and pray for Israel. 

Lord, what a burden of guilt weighs on the conscience 
of the Christian world for its cruelties against Thy chosen 
people. Eouse our hearts to ardent zeal and unceasing prayer 
for this Thy people, that they may be saved. Amen. 

Daily Meditations. 33. 



502 OCTOBER SIXTEENTH 



Q&rtnfor §iximtt!j 



For Christ is the end of the law for righteousness to every one 
that believeth. For Moses describeth the righteousness which is 
of the law, That the man which doeth those things shall live by 
them. But the righteousness which is of faith speaketh on this 
wise, Say not in thine heart, Who shall ascend into heaven? 
(that is, to bring Christ down from above:) or, who shall de- 
scend into the deep? (that is, to bring up Christ again from the 
dead.) But what saith it? The word is nigh thee, even in thy 
mouth, and in thy heart: that is, the word of faith, which we 
preach; that if thou shalt confess with thy mouth the Lord Jesus, 
and shalt believe in thine heart that God hath raised him from 
the dead, thou shalt be saved. For with the heart man believeth 
unto righteousness; and with the mouth confession is made unto 
salvation. Rom. 10: 4 — 10. 

The way of the law is long, very long. In the distance, at 
the far end, is seen the goal — righteousness — longed for but 
never reached. Righteousness is the end of the law. The 
weary servant of the law has nothing to refresh him on the 
way, for only on the other side of righteousness is found the 
fountain of life. Moses says of the commandment : He that 
keepeth it shall live thereby. Hence no life, not a drop of the 
water of life, before the way is entirely covered, and righteous- 
ness, the end of the law, reached. But lo ! Jesus is made the 
end of the law. Sinai itself was moved at the presence of God 
(Ps. 68: 8). Christ has entered upon the way of the law, 
and stands with open arms to receive to his loving heart all 
that are weary, that labor and are heavy laden, and to let 
them in communion with him find that righteousness which 
they had before expected to find as the end of the law. Christ 
stands as the end of the law at the very beginning of the 
way, so that they who have fallen short even of the first com- 
mandment, the first word, the first letter, may accept him as 
their righteousness. He stands as the end of the law also 



OCTOBER SEVENTEENTH 503 



further on the way, so that they also who in the sight of men 
have walked blamelessly according to all the commandments 
and precepts of the Lord may yield themselves in faith to 
him. The righteousness of faith speaks thus : Say not in 
thy heart: Who shall ascend into heaven, that is, to bring 
Christ clown? No, the way to Jesus is not a long way. He 
has come to us, has fulfilled the whole law, and has given 
his blood as a cleansing for our sins. The word of salvation 
is not far from you; it is often upon your lips. It is this: 
Believe in Jesus. If you but receive this word into your 
heart, you are saved. Say not: Who shall descend into the 
abyss, that is, to bring Christ up from the dead? No, Jesus 
lives. You need not exert yourself. Believe in the living, 
risen Jesus; that is salvation. If Moses could say to Israel 
that they needed not go up to heaven nor cross over the seas 
to receive the commandment, as it was neither hidden nor dis- 
tant, surely Paul could much more truly say that the word 
concerning Jesus is nigh unto us. What if you should neg- 
lect your salvation or seek it in roundabout ways and then at 
last too late awake in eternity to find how nigh the word had 
been to you in this life ! It is knocking at your heart. Open 
then your heart to-day for the word, and let it also be upon 
your lips in a glad confession, unto the praise of your blessed 
Saviour. 

Lord, Thy salvation is nigh, Thy righteousness tarrieth 
not; we thank Thee and bless Thy holy name. Amen. 



©rtflbrr ffauntUttitii 



For the scripture saith, Whosoever believeth on him shall not 
be ashamed. For there is no difference between the Jew and 
the Greek: for the same Lord over all is rich unto all that call 
upon him. For whosoever shall call upon the name of the Lord 
shall be saved. Rom. 10: 11—13. 



504 OCTOBER SEVENTEENTH 



Whosoever believeth on him shall not be ashamed. Thus 
it is written. Thus say the Scriptures. The word, the pure 
silver seven times purified, the pillar of truth, which stands 
when heaven and earth fall, testifies thus. Thus it was 
written of old, and thus it remains written to-day. A past 
generation of souls in distress read it and believed, al- 
though it was hard to believe, for it seemed so evident to hu- 
man reason that the poor should be ashamed. But the poor 
were not put to shame. A new generation of the Lord's poor 
has come in the place of the old, with the same struggle, the 
same experience, the same victory. And now you and I stand 
there; the footprints of the saints lie before us; the promise 
remains for our sake; shall we then perhaps be ashamed, if 
we believe on Jesus? Shall we be the first to be turned 
away? Oh no, brother, not so. There is no difference be- 
tween Jew and Greek ; for the same Lord is Lord over all and 
rich unto all that call upon him. There is a difference be- 
tween the faith of Abraham and our faith; there is a differ- 
ence between the courage of David and our courage; there is 
a difference between the patience of Moses and our patience ; 
between the endurance of Job in affliction and our endurance ; 
but there is no difference in so far as the same Lord is Lord 
over all. We have the same God; the God of Abraham, of 
David, of Moses, of Job, is our God. In some of us the Jew 
is more prominent, in others the Greek; unto the one the 
cross is a stumblingblock, unto the other, foolishness, but 
the same Lord is rich unto all that call upon him. He is 
rich unto me. The rich of this world are so often rich only 
unto themselves. But God is rich unto me, rich in mercy. 
The grace of our Lord has richly overflowed. I need but 
knock at the door of his storehouse, and he opens it for me. 
He is rich unto me. Then, am I not rich? This great 
fortune I share with all those that call upon the name of 



OCTOBER EIGHTEENTH 505 



God. If you are one of those who, although poor in them- 
selves, have laid hold on the name of Jesus, then the same 
Lord is rich unto you. And his riches are manifested in this, 
that you are saved. It is true, he seems to deal severely with 
his own at times, but he is rich unto them in this, that 
they are saved. If he were rich only according to our wishes 
— often foolish wishes — , then he would not be the blessed 
Lord that he is. 

Thanks be to Thee, dear Father, for Thy loving heart and 
Thy rich hand, always open to me. Amen. 



(§ttabn lagljimtilf 



I knew a man in Christ above fourteen years ago, (whether in 
the body, I cannot tell; or whether out of the body, I cannot 
tell; God knoweth;) such an one caught up to the third heaven. 
And I knew such a man, (whether in the body, or out of the 
body, I cannot tell: God knoweth;) how that he was caught 
up into paradise, and heard unspeakable words, which it is 
not lawful for a man to utter. Of such an one will I glory: 
yet of myself I will not glory, but in mine infirmities. For 
though I would desire to glory, I shall not be a fool; for I will 
say the truth: but now I forbear, lest any man should think of 
me above that which he seeth me to be, or that he heareth of me. 
And lest I should be exalted above measure through the abund< 
ance of the revelations, there was given to me a thorn in the 
flesh, the messenger of Satan to buffet me, lest I should be ex- 
alted above measure. II. Cor. 12: 2 — 7. 

The glory of God had once been revealed to Paul in a 
marvelous manner. This he had mentioned to no one for a 
period of fourteen years; and he would no doubt have con- 
tinued to keep it a secret between himself and his God, had 
not circumstances forced him to reveal it. The most precious 
experiences in our communion with God are of such a nature 
that we very reluctantly display them before men. Every one 



506 OCTOBER EIGHTEENTH 



who lives in communion with God has, in some measure, 
tasted the powers of the world to come, has had some moments 
of rapture together with God. But if a child of God finds 
that the current of his life flows, as it were, through the soli- 
tude of a desert and without refreshing showers from above, 
let him remember that the same heaven to which Paul was 
caught up is his also. While wandering through the desert, 
it may be desirable indeed to taste of heaven, but one thing 
only is needful, and that is to possess heaven through faith. 
The extraordinary revelation was given to Paul a few years 
after his conversion, but during the next fourteen years no 
such hour of rapture was vouchsafed to him, although without 
doubt his spiritual life had been considerably developed. The 
moments of blessed sight and fruition are gifts of God, and 
the principle upon which God acts in distributing them we 
do not understand. Let us proceed heavenward in faith. 
When the veil occasionally is lifted let us rejoice and be 
grateful; but heaven is before us even when we see nothing 
of it. Our heavenly Father has reserved for the home- 
coming of his children words of welcome so cheering and 
glorious that even were they now made known to us we could 
not find utterance for them. Let us then joyfully press on 
towards the goal, seeing with the eye of faith where the 
natural eye avails us not. The greatest danger of failing to 
attain the goal lies within ourselves. For within us dwells 
a completely perverted heart. Indeed, so perverse is the 
human heart that it sometimes prides itself upon the grace 
it has received. God would willingly grant his children many 
more hours of heavenly rapture, if this were consistent with 
their welfare. Now it is often necessary for him to give a 
thorn in the flesh; but the thorn no less than the revelations 
is a gift of God. This thorn was given to Paul. Even if it 
was a messenger of Satan that buffeted him, the suffering 



OCTOBER NINETEENTH 507 



was, nevertheless, a gift of God. And even if Paul himself 
sometimes doubted whether he, who suffered so bitterly, really 
was an object of God's mercy and care, he was, nevertheless, 
even then "a man in Christ." Do you therefore bear your 
suffering, even though it be a consequence of your own sin, 
as coming from the hand of the Lord; and if in your misery 
you have need of Jesus, he will not desert you, even if your 
own heart condemns you. Out of the depths do I cry unto 
Thee, Lord, for with Thee there is mercy and plenteous 
redemption. Amen. 



(Printer Ntnrtrrntlj 



Fop this thing I besought the Lord thrice, that it might depart 
from me. And he said unto me, My grace is sufficient for thee: 
for my strength is made perfect in weakness. Most gladly there- 
fore will I rather glory in my infirmities, that the power of Christ 
may rest upon me. Therefore I take pleasure in infirmities, in 
reproaches, in necessities, in persecutions, in distresses for 
Christ's sake: for when I am weak, then am I strong. II. Cor. 
12: 8—10. 

Paul does not tell us what he heard and saw, when he was 
caught up to the third heaven. Neither does he go into detail 
when he speaks of the sufferings that counterbalanced his 
glorious revelations. But there is indeed a divine wisdom 
in keeping silent concerning both the one and the other. 
That the suffering was extraordinarily great is evident. But 
in what did it consist, in physical or mental pain? Most 
probably in both. It is likened unto a sharp thorn or a 
pointed goad piercing the flesh. It must undoubtedly have 
been a painful bodily ailment. But the suffering man of 
God also felt it in painful agony as the messenger of Satan 
smiting him in the face blow upon blow. And it is probable 
that this continued for fourteen years, possibly with inter- 



508 OCTOBER NINETEENTH 



vening seasons of relief. Is not God gracious thus to lay 
bare the sufferings of one of his chosen servants as a conso- 
lation for all his suffering children in the hours of fierce 
agony? Then lift up your heads once more, you who suffer 
so hopelessly. Paul prayed — and God had given him the gift 
of prayer — but the answer was not the one he had wished 
for; but instead: "My grace is sufficient for thee, for my 
strength is made perfect in weakness." This answer is not 
an answer to Paul alone, but likewise to a great host of 
sufferers in this world. It needs to be taken to heart. The 
Lord reminds his afflicted servant in the first place that one 
fact outweighed all his pain, namely, that the grace of God 
rested upon him; and this he had a right to believe while 
Satan was buffeting him. God's favor rests upon all that 
look unto him. I feel it so seldom in my sufferings; yet it 
is written for my sake and yours : He loves, he pardons us, 
he gathers our tears as in a bottle (Ps. 56: 8). Let that be 
sufficient. The second part of the answer is this : My strength 
is made perfect in weakness. What the Lord meant by 
weakness, Paul understood very well. Thereby the Lord 
meant tribulations, persecutions, and distress; or, in other 
words, such difficult situations, in which our own human 
strength is insufficient, where all seems lost unless the Lord 
takes pity upon us. In such weakness the Lord's strength 
is asserted. Whosoever has had any experience of this 
has no doubt begun to understand Paul's confident confes- 
sion: "When I am weak, then I am strong." But, Lord, 
when the gloom of suffering falls over me, it is so hard for 
me to hold fast to this truth. Yet Thou keepest me. 
Therefore I say again: Whom have I in heaven but Thee? 
and there is none upon earth that I desire besides Thee. My 
flesh and my heart faileth, but Thou, God, art the strength 
of my heart and my portion for ever (Ps. 73 : 25, 26). Amen. 



OCTOBER TWENTIETH 509 



(§ttt*btv Gfamtttrtlj 



See then that ye walk circumspectly, not as fools, but as wise, 
redeeming the time, because the days are evil. Wherefore be 
ye not unwise, but understanding what the will of the Lord is. 

Eph. 5: 15—17. 

It is very instructive to note how highly the Scriptures 
praise spiritual wisdom. Paul did not cease to pray that his 
disciples might be filled with the knowledge of God's will 
in all wisdom and spiritual understanding (Col. 1: 9). 
James advises those that lack wisdom to ask God for this gift 
(Jas. 1:5). Peter praises "the knowledge of our Lord 
Jesus Christ," and John exclaims triumphantly, time and 
again, "We know." The knowledge of God's will is the most 
excellent knowledge, and yields the greatest profit in our 
everyday life. For spiritual understanding does not merely 
consist in a knowledge of the outward letter, but also in a 
practical aptitude to discern God's will, whatever a person's 
condition in life may be. "He is a man that knows his own 
mind," is often said approvingly of a person; but far greater 
it is when the Lord of heaven bestows upon a person this 
testimonial, "He is a man that knows my mind." It is often 
a very difficult matter to know what God's will is, but in many 
instances a mere use of good common sense will lead us 
to a right conclusion. Frequently God's intentions would 
be quite clear to us, did we not infer from trifling and 
merely casual occurrences that our will is the same as God's 
will. And when the Lord really conceals his will from us, 
if this be his good pleasure, he yet has promised to "guide 
the meek in judgment" (Ps. 25: 9). The best way to learn 
to know what the will of God is, is to be daily renewed in 
the spirit of your mind, for then you may, according to the 
words of the apostle, "prove what is acceptable unto the 
Lord." But if you know God's will, then be sure to "redeem 



510 OCTOBER TWENTY-FIRST 



the time" (lit. buying up the opportunity) in doing it. The 
days are evil. The tendency seems to be to claim time for 
everything except the doing of God's will. Set apart a few 
quiet minutes with God in the morning, and likewise in the 
evening. Try to find some time during the course of the day 
to commune with God. He who wastes the minutes will 
never be rich before God, just as he who wastes the pennies 
has small prospect of amassing a fortune. And you who 
never employ a minute of your time in settling your affairs 
with God, — what will be your lot when your days and years 
of grace have been wasted ? You have earnestly sought pleas- 
ures, enjoyments, and all that could cheer your heart, one 
thing only you have neglected — that grace which is to be had 
without money and without price. Many a man on his death- 
bed has eagerly longed for a single hour in which to repent, 
but without avail — it was then too late. Oh, that this word 
might find an entrance into every heart : Eedeem the time. 

Lord, enter not into judgment with Thy servant, but give 
me day by day that heavenly wisdom of which I stand in need. 
Amen. 



CDrtflfor 3fat£tttg-fir0t 



And be not drunk with wine, wherein is excess; but be filled 
with the Spirit; speaking to yourselves in psalms and hymns and 
spiritual songs, singing and making melody in your heart to 
the Lord; giving thanks always for all things unto God and the 
Father in the name of our Lord Jesus Christ; submitting your- 
selves one to another in the fear of God. Eph. 5: 18 — 21. 

Be filled with the Spirit! A more vitally important ad- 
monition there is none. It puts the aim high, but not too 
high. There have been men filled with the Spirit. Of 
Philip, Stephen, Peter, and others it is expressly stated that 
they were filled with the Holy Spirit. What it signifies to be 
filled with the Spirit can in a measure be made plain by the 



OCTOBEE TWENTY-FIBST 511 



contrast expressed in the previous warning not to be drunken 
with wine. The intoxicated man is under the influence of 
the wine and is no longer himself. The one filled with the 
Spirit is ruled by the Spirit. The intoxicated man breaks 
out in unrestrained violence or unreasoning joy. The one 
filled with the Spirit goes forth in supernatural power and 
heavenly ecstasy. No new measure of Spirit will be given 
you until you have been faithful to the measure of Spirit 
you already possess. But it is above all necessary to live 
close to Jesus. If any thirst, let him come unto me and drink 
(John 7: 37). But this he said of the Spirit.— Be filled 
with the Spirit. This is an admonition put to the whole 
church of God. If the body is to be sound the blood must 
be pure. Pray God that you may be a little drop of blood 
in the body of Christ, that is, his church, filled with the 
Spirit. From the context, however, it is evident that the 
admonition to be filled with the Spirit refers in the first- 
place to the gatherings of Christians. Then they should not 
be drunken with wine, but should be filled with the Spirit, 
and should edify themselves by singing Old Testament psalms, 
Christian hymns, and spiritual songs. The gatherings of 
God's children easily become spiritless. The time is con- 
sumed in unprofitable conversation. They do not always 
"redeem the time'' when they come together. Then, having 
whiled away the meeting, they perhaps sing a song as a pre- 
tense to cover the mischief; but surely this is not to fulfil 
what the apostle here teaches. The singing must not be a 
pastime; it must serve for edification. Even singing can put 
God's Spirit to flight. We sing too little. But it is not 
choirs we primarily need, it is singing and rejoicing hearts. 
Hence in connection with singing, Paul exhorts the Chris- 
tians to thank God in all things, and submit themselves one 
to another. The little ones in God's kingdom sing best, just 



512 OCTOBER TWENTY-SECOND 

as it is generally the small birds in nature that are the best 
songsters. If you go singing in your heart to your work, you 
may perhaps carry the spirit of song with you into your meet- 
ings and social gatherings. But how can I sing? Begin by 
thanking God — thanking him for everything. All that he 
sends you is worthy of praise. Begin to thank him, and you 
will soon sing. Yes, friends, let us go homeward singing. 
S'ong is one of the gifts that shall never pass away. 

Lord Jesus, give me a heart ever singing and making 
melody to Thee. Amen. 

(§ttobw Qwrnty-Btttmb 

How then shall they call on him in whom they have not 
believed? and how shall they believe in him of whom they have 
not heard? and how shall they hear without a preacher? and 
how shall they preach, except they be sent? as it is written, How 
beautiful are the feet of them that preach the gospel of peace, 
and bring glad tidings of good things! Rom. 10: 14, 15. 

When in need of aid or advice, men are wont to turn to 
those whom they can trust. Or would you, in your hour of 
need, seek help from a person in whom you had no faith? 
Oh no, faith in a person is a requisite for asking his aid. 
How could one call upon God without faith in him? Why 
do you not come to God in supplication? Because you have 
no faith in him. Why is it that you, after calling upon him, 
are just as powerless and troubled as before? Because you 
have your doubts about God. In just so far as you trust to 
God's power and willingness to help, you will call upon him. 
And he, our dear Lord, is worthy of our heart's undivided 
confidence and trust. God keeps faith with us forever. But 
how shall they believe in him of whom they have not heard? 
The poor, and sick, and needy in Israel at the time of Jesus, 
who heard so many good reports of him, and sometimes were 



OCTOBER TWENTY-SECOND 513 



permitted to hear the kind words from his lips, had their 
hearts filled with unfaltering trust in him. Before they, by 
personal experience, had been assured of his gracious disposi- 
tion towards them, they had conceived of him as a person 
worthy of their fullest confidence, a Saviour, and this con- 
ception had been formed from what they had heard from 
others and from his own lips. Without hearing and medi- 
tating upon the Word of God, no faith is possible. And if 
the hearing be careless and inattentive, the nourishment of 
one's faith will not suffice. Faith will languish and waste 
away. The Lord demands open ears and a receptive heart 
if he is to nourish, preserve, and strengthen faith. Your 
time may be very scant, but avail yourself not only of those 
moments set apart for meditation and prayer, but also when 
you walk by the way, or otherwise are relieved from the strain 
of bodily or mental labor. Be always on the alert, like 
Samuel in the tabernacle, for the voice of God, saying, 
Speak, Lord, for Thy servant heareth. And besides, be a 
messenger yourself! Perhaps you never would have become 
a believer had not some one of the Lord's messengers ap- 
proached you and spoken to you the words of salvation. Why 
not you become a messenger of the great King to your fellow 
men? How beautiful upon the mountains are the feet of 
him that bringeth good tidings, that publisheth peace! (Is. 
52: 7). When your feet are firmly established on the moun- 
tain of faith in God, then your way is secure and blessed. 
If you honestly desire to be one of God's messengers, he will 
tell you where to go. This you many confidently leave in his 
hands. He will direct your way. The blessing that shall be 
yours if you go forth as a bearer of the Lord's message is 
already in store for you. The King's business hastens, go 
thou forth in the name of the Lord ! 

Lord, let my life be a walk in faith. Amen. 



514 OCTOBER TWENTY-THIRD 



©rttffor Sfamtijj-itjtrb 



But to Israel he saith, All day long I have stretched forth my 
hands unto a disobedient and gainsaying people. Rom. 10: 21. 

What divine longsuffering meets us in this assurance of 
the Lord concerning Israel ! His people were disobedient and 
gainsaying, but nevertheless the hand of God had been out- 
stretched all day long in compassion towards them. And 
what a long day of patient waiting on God's part and repeated 
disobedience and stubbornness on their part the history of 
Israel reveals! Even in the days of Isaiah the Lord had 
reason to complain of his people; and since that time their 
disobedience and disloyalty to God had increased to a degree 
almost passing belief. The only begotten Son had come, the 
love of God had been manifested in its length and breadth 
and height and depth, but this love had been despised, the 
Son rejected, — he had not the appearance that could please 
them. Stephen, upon whom the unbelieving Jews vented 
their hatred of Christ, paints in vivid colors the history of 
his people, in which God's patience and Israel's disobedience 
and gainsaying are strangely interwoven. Since the day this 
martyr's blood was poured out, Israel has entered upon a new 
period in its history, but it is still characterized by the same 
disobedience and stubbornness as before; yet to this gain- 
saying people God's hands are still stretched forth. They 
have not dropped powerless to his side. He has promised 
that the evening of the long day shall be bright for his 
unhappy people. His patience is unsearchable. — Eeader, what 
has your attitude been towards God throughout the long day 
in which he has stretched forth his hand to save you? You 
were his in the morning of your life. Did you so remain, or 
did you not rather grow weary of being with your Father the 
whole day ? The most beautiful part of the day you perhaps 



OCTOBEB TWENTY-FOURTH 515 

wasted in gratifying the flesh and yielding to sensual indul- 
gence. Not only once, not only seven times, but more than 
seventy times seven the hand of the Lord has been near you. 
But you evaded him. The Lord does not stretch forth his 
hand to lay hold of you as an avenger, but rather as a mother 
who has compassion for the child of her bosom. If only your 
hands begin to reach out after God, you will soon rest at his 
heart. God's hands and yours, outstretched toward each other, 
meet; there will be a clasping of hands for time and eternity. 
None shall pluck you out of his hands. Yield yourself into 
the hands of God, however disobedient and obdurate you may 
find your heart. His everlasting arms now extend downward. 
But the arm that now is stretched forth to save shall be lifted 
in swift and fearful judgment, when your day has been 
passed without repentance ; and then it will be terrible to fall 
into the hands of the living God. The beautiful, precious 
day of grace will also have its evening. Perhaps it is even 
now drawing to its close. 

Lord, let me put my hands in Thy hands this moment, and 
forever belong to Thee. Amen. 



Having therefore, brethren, boldness to enter into the holiest 
by the blood of Jesus, by a new and living way, which he hath 
consecrated for us, through the veil, that is to say, his flesh; and 
having an high priest over the house of God; let us draw near 
with a true heart in full assurance of faith. Heb. 10: 19 — 22. 

The holiest — there we should dwell, for such is our Father's 
will, whether we still be here on earth, or have passed out of 
time into eternity. The world is not the home of our im- 
mortal spirit. Nor are the outer courts of the sanctuary our 
true and proper place of abode. The Hebrew Christians 



516 OCTOBER TWENTY-FOURTH 

dwelt there. In the shadows of Judaism and in strict ob- 
servance of the law of Moses they sought to satisfy their soul, 
instead of accepting the liberty, light, and joy that Christian- 
ity offers. Let us hasten from the outer courts into the sanc- 
tuary. The body of Jesus, his flesh, is here presented as the 
veil which must be rent in order that the holiest may be 
accessible. That fulness of grace and truth which was to be 
found in Jesus, was never fully revealed to sinners until after 
his death. The first disciples of Jesus entered into a more 
complete communion with Jesus after the rending of the veil, 
that is, after the death and resurrection of the Lord. The 
divine life of Jesus, his loving heart — this is the sanctuary, 
open and accessible, where thou, my soul, every day shalt 
enter in and partake of the sabbath joy. The spirit of fear, 
gloom, and bondage should find no lodgment in the heart of 
him who has entered the sacred precincts of the holy of 
holies. If then, while still in this life, we have crossed the 
threshold of the holy place, much more shall we abide in the 
sanctuary after our resurrection from the dead. Jesus himself 
is the temple (Eev. 21: 22). "There is no need of candle, 
neither light of the sun, for the Lamb is the light thereof." 
Before the throne there is a sea of glass like unto crystal, and 
he who sits upon the throne is to look upon like a jasper. 
Before the throne also seven lamps of fire shed their light 
upon them who cross the sea of glass and draw near to the 
throne. Clearness, transparency, purity everywhere! And 
yet we are permitted to enter with boldness into the holiest! 
How is it possible that a poor human being, mere dust and 
ashes, and contaminated by sin, may dare to appear before 
the holy and righteous God? We have boldness by the blood 
of Jesus: only this, and nothing else. The proudest self- 
righteousness shall crumble to dust before the Holy One, but 
the most timid heart on entering the sanctuary shall beat 



OCTOBER TWENTY-FIFTH 517 

with boldness, through the merit of the blood. Glory be to 
God ! And the way is open to us, the entire way, even to the 
topmost step of the throne. Jesus is the way, the only way 
to the city of the New Jerusalem. It is a new way after the 
Mighty One has broken through the gate (Micah 2: 13) and 
cleared the path that leads to heaven. It is also a living way ; 
a wonderful way, for it is the warm, tender bosom of the 
Saviour in which the child is carried home. The sanctuary, 
the blood, the way — all is blended into one great subject for 
praise over which my soul throughout time and eternity shall 
exult to the glory of the only blessed God. Yea, bless the 
Lord, all his works in all places of his dominion; bless the 
Lord, my soul ! Amen. 



©rtobrr Srontig-fifttf 



Let us draw near with a true heart in full assurance of faith, 
having our hearts sprinkled from an evil conscience, and our 
bodies washed with pure water. Let us hold fast the profession 
of our faith without wavering; (for he is faithful that promis- 
ed;) and let us consider one another to provoke unto love and to 
good works; not forsaking the assembling of ourselves together, 
as the manner of some is; but exhorting one another: and so 
much the more, as ye see the day approaching. Heb. 10: 22 — 25. 

The Lord's command to the whole army of Jesus' friends 
is this: forward, onward, to the heavenly sanctuary! For 
thither the long line of the faithful wends its way. At the 
same time the ranks on their homeward march must pass 
muster before the Word of God. First and foremost an up- 
right heart; for honesty and sincerity of heart are the very 
foundations of the spiritual life. To be girded about with 
truth is also spoken of as the first part of the spiritual amior. 
Whether you are sincere or not, only God and you yourself 
know. Again, the full assurance of faith. This rests upon 

Daily Meditations. 34. 



518 OCTOBER TWENTY-FIFTH 

the fact that we have so great an high priest over the house 
of God. Doubt concerning his saving power is unjustifiable. 
Concerning yourself }>ou may indeed be hopelessly in doubt. 
But he will not fail you. Onward, therefore, in the full as- 
surance of faith. If you fear, look to the high priest; this 
will give you faith and courage. Further, having our hearts 
sprinkled from an evil conscience. We have had an evil con- 
science; and we would still have it — such is our weakness — 
were we not daily and freely sprinkled with the cleansing 
blood. Cleansed by the dew that falls from the cross, we go 
forward and homeward. — Our bodies washed with pure water. 
This probably is not so much a reference to baptism as to the 
fact that we who belong to the true Israel should be clean in 
our outward life, of which the body is the organ; just as 
Israel after the feast was ceremonially clean because of its 
prescribed ablutions. Hence a pure conscience, a righteous 
life. Furthermore, firmly holding fast the profession of our 
faith. Progress may be slow, the mistakes many, the enemies 
numerous, the darkness impenetrable, weariness overpower- 
ing ; yet throw not away the profession of faith, ye followers of 
Jesus. Weary soldiers sometimes sing while marching. Sing 
also of your home! And lastly, while yet on the wa}-, let us 
provoke not only ourselves but also one another to love and 
good works, and let us faithfully come together for meditation 
upon the Word. The right way for us to encourage others 
is to be the first to love, the first to do good works, the first 
at the assembly of the congregation. Then there is also 
a way of considering one another; not in the spirit of criti- 
cism, but in the spirit of love. If you see a brother who is 
falling behind, love and pray him out of his spiritual sloth. 
The blood of Jesus has opened for us the sanctuary. Our 
Father is waiting for us. Dear brother, we are marching to 
that country of which the . Father has said that he will give 



OCTOBER TWENTY-SIXTH 519 

it to us. Come with us. The day is drawing nigh. Dark- 
ness will soon disappear and the heavenly sanctuary shine 
before our eyes in glorious splendor. 

Lord, I lift mine eyes to Thy holy hills; through Thy 
grace my feet also shall stand at last within the pearly gates 
of the new Jerusalem. Amen. 

©rtnfor Gtomttg-mxtlj 

For if we sin wilfully after that we have received the knowl- 
edge of the truth, there remaineth no more sacrifice for sins, 
but a certain fearful looking for of judgment and fiery indigna- 
tion, which shall devour the adversaries. He that despised 
Moses' law died without mercy under two or three witnesses: 
of how much sorer punishment, suppose ye, shall he be thought 
worthy, who hath trodden under foot the Son of God, and hath 
counted the blood of the covenant, wherewith he was sanctified, 
an unholy thing, and hath done despite unto the Spirit of grace? 
For we know him that hath said, Vengeance belongeth unto me, 
I will recompense, saith the Lord. And again, The Lord shall 
judge his people. It is a fearful thing to fall into the hands of 
the living God. Heb. 10: 26—31. 

What we learn from this text in the first place is the value 
of Christ's sacrifice for sins. As long as this sacrifice re- 
mains for the sinner, all can be remedied; when it no longer 
remains, then all else ends with it. Though all perception 
of faith be lost, though the heart be as hard as stone, though 
there be no resistance to lust; yet, if the soul still finds its 
way to the cross, everything may be well again. This we 
must steadfastly maintain and make use of in times of dis- 
tress. In this notable Scripture passage reference is made not 
to any grievous sin in particular from which no salvation is 
possible, but to a conscious condition in general, in which the 
soul is given so completely into the power of sin that the 
sacrifice on Golgotha is no longer deemed necessary. What is 



520 OCTOBER TWENTY-SIXTH 

meant may best be understood by considering the Old Testa- 
ment parallel. If anyone had transgressed, or, more correct- 
ly, defied the law of Moses, he must die without mercy. Deut. 
17 : 2 — 6 shows plainly that it is not a question of an ordinary 
transgression of the commandments, but a defiance of the 
whole law by turning away from Jehovah to worship strange 
gods. If we now apply this to New Testament conditions, 
where not the law, but the sacrifice on the cross is God's 
holiest revelation, we find that to sin wilfully means a yield- 
ing to sin with full knowledge and intent on the part of the 
sinner, who has previously deliberately and purposely rejected 
and trodden under foot the Son of God, the blood and the 
spirit, after having once loved them. Tender consciences often 
fall under the judgment of what they believe to be wilful sin- 
ning and suppose themselves excluded from the cross of Christ. 
But no one who longs to come is excluded from coming. 
The sin mentioned in our text (Heb. 10) is preceded by 
treading under foot the S'on of God; and this again is not 
a mere attitude of contempt toward Jesus, assumed by many 
who have never known him, but it is a deep and wilful ab- 
horrence of him and a conscious rejection of salvation through 
him. This word contains, however, two warnings for us. The 
one is a warning not to remain away from the sacrifice on the 
cross. The heart is a wilful thing and desperately wicked; 
its love can easily be turned to hate. The cross, at one time 
cherished with our undivided love, may lose its charm if we 
stand aloof; the more often approached, the greater its bless- 
ings. The other is a warning against dallying with sin. The 
sin which we thoughtlessly entertain or tolerate may soon 
fascinate us to our ruin. On the other hand, that sin which 
we earnestly avoid will sooner or later lose its charm. 

Thou Spirit of grace, help me to avoid sin, and keep me 
close to the cross. Amen. 



OCTOBER TWENTY-SEVENTH 521 

GDrtnfor <5ui*ttig-fimtttlj 

Finally, my brethren, be strong in the Lord, and in the power 
of his might. Put on the whole armour of God, that ye may be 
able to stand against the wiles of the devil. For we wrestle not 
against flesh and blood, but against principalities, against pow- 
ers, against the rulers of the darkness of this world, against 
spiritual wickedness in high places. Wherefore take unto you 
the whole armour of God, that ye may be able to withstand in 
the evil day, and having done all, to stand. Eph. 6: 10 — 13. 

Between us and our dear heavenly home great and formid- 
able forces are encamped to obstruct our way. It is true, we 
may obtain a semblance of peace, save ourselves many a hard 
battle, and gain the friendship of the world by ignoring this 
fact. But what would it profit us? We would lose our 
heavenly inheritance, and our life would still be a constant 
and fierce struggle. Let us endeavor to comprehend the deep 
meaning of this struggle. The whole world of spirits is striv- 
ing to get possession of your soul. But your heavenly Father 
has sacrificed his own Son to save you for heavens eter- 
nal bliss. It is left to your own choice which of the two con- 
tending parties you are to side with. The battle must be 
fought out in your own heart. The forces of Satan are vast 
and powerful ; the principalities, the powers, the rulers of the 
darkness of this world, the hosts of wickedness in high places 
are engaged to debar us from heaven. And we, what are we 
but dust and ashes? It is important that we realize this in 
order that we may not be deluded by any erroneous idea of 
our own strength. But behold ! through the enemy's camp 
there runs a narrow path which Satan in vain attempts to 
close. This path Jesus has cleared and consecrated with his 
own blood, and upon this path the soldiers of Jesus Christ, 
one after another, have pressed forward victoriously. Give 
your heart to the Lord, and he will give you an armor in 



522 OCTOBER TWENTY-EIGHTH 

which you may feel perfectly secure. The armor is really 
Christ himself, and the path also is Christ alone, who said, 
I am the way. Be strong, therefore, in the Lord, and in 
the power of his strength. The most unsheltered and 
defenseless city becomes strong when a powerful army is sta- 
tioned there. The most feeble man becomes strong when 
Jesus by his Spirit dwells in him. To the wiles of the devil 
we can only oppose the heavenly wisdom of our Father; to 
the satanic power only the power of Jesus' love. Arm your- 
self in Jesus, and in his name go forth to battle; if this be 
done, the outcome will not be doubtful. You will be able to 
withstand in the evil day, and, having done all, to stand. 
The "evil day" may signify the darkest hours in your life, 
or, perhaps, it means the time of Antichrist. Besides, the 
whole time of struggle and warfare is "an evil time/' but it 
is also certain that the promise of Jesus to give us the victory 
refers to any time that we may enter the combat in his name. 
The promises are exceeding great: to be able to withstand 
Satan, and, having done all, to stand, or hold the field. But 
if you, thoroughly conscious of your own impotence, rely ex- 
clusively on the strength of the Lord, you shall see that his 
promises never fail. 

Lord, fight against them that fight against me. Say unto 
my soul, I am thy salvation. Amen. 

Stand therefore, having your loins girt about with truth, and 
having on the breastplate of righteousness; and your feet shod 
with the preparation of the gospel of peace. Eph. 6: 14, 15. 

A linen girdle was drawn around the loins of the ancient 
warrior to keep the armor in place, which otherwise would 
have been to him more a hindrance than a help. In the same 



OCTOBER TWENTY-EIGHTH 523 

way righteousness, faith, hope, and the other parts of the 
armor of the Christian soldier must be supported by truth. 
Otherwise his religion is a mere display; and in battle ho 
will surely fail. Be sincere before God, honest to yourself, 
and upright in your relation to your fellow men. When 
Satan finds hypocrisy in a Christian he finds one of his own 
allies. A fort is soon taken by the enemy when there are 
traitors within its own walls. If your armor is out of order, 
examine carefully the girdle about your loins. If your life 
has gained firmness through the girdle of truth, then the 
armor of righteousness will fit closely and well. Clothed in 
the armor of Christ's righteousness Paul defies in triumph 
all the powers of hell. If God is for us, who can be against 
us? Who shall condemn God's elect? It is God that justi- 
fieth. But Paul also considers a righteous life as an armor, 
and such a life he probably refers to here, saying : "For our 
rejoicing is this, the testimony of our conscience, that in 
simplicity and godly sincerity we have our conversation in 
this world." my brother, a righteous life is a strong weapon 
against S'atan. The Christian who does not possess it lays 
himself open to attack, — dishonorable attack. Be righteous, 
therefore, in all your conversation, in your daily duties, in 
your business, in your work, even though no man should see 
you to condemn your unrighteousness. Those whose desire is 
to the ways of holiness pass from victory to victory until they 
appear before God in Zion (Ps. 85). But before standing 
upon Zion we shall have to pass through bloody battlefields ; 
arm yourself, therefore, for the conflict. You will have need 
of armor, if you are to meet the enemy with firmness and a 
steady step. Confidence and hope upon the spiritual battle- 
field come from the gospel that giveth peace. The peace of 
God in the midst of the din of battle — blessed privilege! 
Thy sins are forgiven thee; be of good cheer, thou soldier of 



524 OCTOBER TWENTY-NINTH 

Christ. The same gospel that gives you peace will also make 
you ready and willing to carry the gospel to others. Sound 
forth the glad tidings of the gospel wherever you go. Speak 
a word for Jesus. It will strengthen your brother's failing 
courage; it will keep the little flock together; it will cheer 
you on and cast Satan down. Be neither faint of heart nor 
tender of foot; for you are called to tread upon serpents and 
scorpions. 

Lord Jesus, endow me with strength and sacred courage 
to do battle in Thy cause. Amen. 



(§tt$b?t Gfamttg-tmtilj 

Above all, taking the shield of faith, wherewith ye shall be 
able to quench all the fiery darts of the wicked. And take the 
helmet of salvation, and the sword of the Spirit, which is the 
word of God: praying always with all prayer and supplication in 
the Spirit, and watching thereunto with all perseverance and 
supplication for all saints. Eph. 6: 16 — 18. 

By faith the partriarchs fought and conquered. By faith 
they subdued kingdoms, wrought righteousness, obtained 
promises, stopped the mouths of lions, quenched the violence 
of fire. We can never, it is true, prevent S'atan from shooting 
his fiery darts at us, but if we are protected by the shield of 
faith they cannot harm us. On the contrary, having been 
tried, we shall receive the crown of life. Dear brother, be 
not discouraged when 3^011 are assailed by evil thoughts and 
fierce passions. These are fiery darts indeed; but be not 
dismayed, — your defender stands at the right hand of the 
Father. If the Lord should bend his bow and direct his 
arrow against you, then you would be lost. But if while 
Satan assails you the Lord is your defense, you need not be 
afraid. Only believe on Jesus. What can Satan do if you 



OCTOBER TWENTY-NINTH 525 

believe on Jesus? Certain it is that no one calling upon the 
Lord in faith shall be ashamed. Through the din of battle 
come victorious echoes from the home beyond, which is wait- 
ing to receive you. Through the mists and darkness we catch 
passing glimpses of glory from the celestial city. Dear 
fellow soldier, I know not your name nor your place upon the 
battlefield, but look upward and homeward. You are fighting 
for your eternal home. Forget not to put on the helmet of 
salvation. And should you momentarily be overcome in battle, 
say with David : "Rejoice not over my fall, mine adversary, 
I shall yet arise." Faith shall not be ashamed. — Neither are 
we in our battle with Satan to be always on the defensive. 
We are also to attack him. The Lord has put the sword of 
the Spirit, God's Word, in our hands. This sword pierces, 
though wielded by an arm weak in faith. Let no day pass 
without giving some thrust with the sword of the Spirit. Arm 
yourself with it in the morning and when evening comes, 
do as did the warriors of old, rest upon your sword. If 
neither faith nor hope shall be ashamed, surely the word of 
Almighty God shall stand the test. But every part of the 
armor must be put on and used with constant prayer and 
supplication in the Spirit. Some one has said, "A Christian 
fights best upon his knees," and this is true. Prayer must 
not be something casual; it must be a mental attitude in 
which a Christian constantly lives. Prayer is the heart's 
communion with God, the channel through which new pow- 
ers constantly flow. The prayer of faith is victory already 
gained. 

Dear Lord Jesus, Thou art my rock and my salvation; 
give me victory in fight, and eternal rest when the battle is 
over. Amen. 



•26 OCTOBEB THIBTIETH 



(§ctabn ©Ijtrtfrtij 



God hath not cast away his people which he foreknew. Wot 
ye not what the scripture saith of Elias? how he maketh inter- 
cession to God against Israel, saying, Lord, they have killed thy 
prophets, and digged down thine altars; and I am left alone, 
and they seek my life. But what saith the answer of God unto 
him? I have reserved to myself seven thousand men, who have 
not bowed the knee to the image of Baal. Even so then at this 
present time also there is a remnant according to the election 
of grace. Rom. 11: 2 — 5. 

Israel's stubbornness and hardness of heart, its backsliding 
and evil ways, all was manifest to the Lord when he chose 
them for his people. Would he then be likely to cast them 
away when all their wickedness became manifest even to the 
eyes of men? No, the same God who foresaw the temporary 
hardening and consequent casting away of Israel saw them 
also in the fulness of time bewailing their sins and return- 
ing to the Lord. What a depth of love did the Lord show 
in his treatment of his chosen people! — God knew you also 
when you surrendered yourself to him. The wickedness which 
you now are startled to find so deeply intrenched in 3^our 
heart, that he knew long ago. God does not cast us away, 
however much we weary him with our iniquities. He casts 
away no one that does not himself, once and for all, reject 
the Lord. But there are seasons in the history of the people 
of God when they seem to be cast away. Such a time in the 
history of Israel dates from that hour when they before 
Pilate denied the Lord of glory. So also in the time of Elijah. 
And every child of God, no doubt, must experience one or 
more such periods. But the Lord knoweth them that are his, 
and far from rejecting them, he defends them, often in a 
way they are not aware of. He defends them against whom- 
soever accuses them. Elijah, the man of God, that spiritual 



OCTOBEii THIRTr-riKST 527 



hero, conspicuous as no other man through his departure from 
earth into heaven in a chariot of fire, this man appeared be- 
fore God bringing complaints against Israel, yet the Lord 
would not listen even to this beloved and faithful servant, but 
defended the timid and faint-hearted believers unknown to 
the prophet against his accusations. How much more will 
he defend us against Satan, the accuser from the beginning ! 
God knows his own as no one else can. Where they escape 
the sharp and searching eye of Elijah, the Lord sees them. 
He also knows full well how to hide them from the wiles 
of a blood-thirsty Jezebel and all the servants of Baal. 
There are, indeed, occasional dark periods in the kingdom of 
God. But there is always a remnant of the faithful according 
to the election of grace. Such a remnant there has always 
been, in unbroken succession, from the earliest time of the 
people of God. Satan would have exterminated them long 
ago, had not God preserved them. Why is it that you still 
remain an object of his grace after you have felt it was all 
up with you? You owe it solely to God's grace. When God, 
despite all shortcomings and errors of those that are his, still 
keeps alive in their hearts a sense of the need of his saving 
grace, he is also able to preserve them in grace. If }^ou are 
still numbered among God's people, you owe it to God's grace 
alone. 

Dear Lord Jesus, hide me from all that would sever me 
from Thee. Amen. 

(JDrtnbrr otytrtg-firHt 

And if by grace, then is it no more of works: otherwise grace 
is no more grace. But if it be of works, then is it no more grace: 
otherwise work is no more work. Rom. 11: 6. 

Which of the two is it then ? Is it of grace or is it of works ? 
Grace or work? How much depends upon this question! 



528 OCTOBER THIBTY-FIRST 



Upon it depends eternal life and death. God be praised, the 
unchangeable and unequivocal answer is given in the word 
that abides forever. You know the answer so well. But sup- 
pose you did not know it; suppose you faced the momentous 
question uncertain and with anguish of soul. Suppose God's 
answer had not yet come down from heaven to earth, but the 
messenger was drawing nigh and you hastened toward him to 
hear the answer from his own lips: It is of grace, not of 
works. Would you not rejoice and worship God ? It is, then, 
not of works. The best elements in your life are contaminated 
by the disease of sin and rejected by him who scrutinizes all 
with an eye as of consuming fire. They shall be consumed 
as wood, hay, and stubble that shall be revealed with fire 
on the great day of judgment. Not a single work of yours is 
needed in the foundation; nay, even more, if placed there it 
would make the whole foundation unsound. Your repentance, 
so necessary as an expression of your need of grace, becomes 
entirely perverted if you base your certainty of salvation upon 
it. Your faith, so necessary for apprehending the free gift 
of salvation, becomes only a hindrance to you, if it is made 
a work which you must perform to obtain grace. Prayer, 
an incense before God as the desire of a heart hungering for 
grace, becomes an abomination to him, if used as a means to 
make God gracious. It is, therefore, of grace, grace alone, — 
free, unmixed, heavenly, divine grace. If it were of work, 
then it must be only work and all works. But since it is of 
grace, then it must be only grace and all grace. Be comforted, 
my soul, by the beautiful, life-giving truth that it is of 
grace. This is the fortress from which Satan cannot dis- 
lodge you. It is Jesus who has made it possible that it be of 
grace. His works, his labors, his bloody sweat are its guaran- 
tees and foundation. But how hard it is to let grace be 
grace and work be work! The heart at times becomes 



NOVEMBER FIRST 529 



completely bewildered and confuses the one with the other. 
Grace is a power external to myself, springing from a source 
upon the everlasting hills. Works are fruits growing forth 
out of a heart watered by these gracious streams of life. 
Grace I receive freely and without price, independently of 
all in myself, only through the good will of my Father. God 
be praised. Amen. 



Sfatmnher ¥\x$X 

And I saw another angel ascending from the east, having the 
seal of the living God: and he cried with a loud voice to the four 
angels, to whom it was given to hurt the earth and the sea, say- 
ing, Hurt not the earth, neither the sea, nor the tree3, till we 
haye sealed the servants of our God in their foreheads. Rev. 7: 
2, 3. 

It is a commendable Christian custom to celebrate All 
Saints' Day. We are thereby reminded of the close connec- 
tion and communion that exists between all the saints of 
God, whether they belong to the church militant or to the 
church triumphant. The hundred and forty and four thou- 
sand that John beheld in his vision constitute the church 
militant; the great multitude which no man could number, 
clothed with white robes, is the church triumphant. Several 
commentators of the Bible hold that the former represent the 
elect of the Jews, because the twelve tribes are mentioned, 
and that the latter are the elect of the Gentiles. But the 
hundred and forty and four thousand are still in the midst 
of tribulation, while the innumerable multitude has come out 
of it. From this and other reasons we hold that the two 
multitudes represent the militant and the triumphant saints. 
First we behold the saints scorned and weeping, in poverty 
and distress, but still the salt of the earth and the light of 



530 NOVEMBER FIRST 



the world; after this we see the same saints delivered from 
tribulation, jubilant and glorified, and not recognized by 
John, who does not know from whence they came. God grant 
unto us opened eyes that we, like John, may behold the hosts 
of saints and realize their great number. We also need faith 
in order that we may recognize God's saints in these poor, 
wretched, distressed, and sorely pressed followers of Jesus. 

"In perilous times, amid tempests and night, 
A band presses on through the gloom toward light; 
Though humble, and meek, and disowned by the world, 

They follow the Saviour, 
And march on to glory, with banners unfurled." 

Oh, what an inspiring thought that the Lord has his saints 
here on earth, that I myself may be regarded by the Lord as 
one of his saints, and that I may regard other humble and 
lowly fellow beings as sharers in the same blessed privilege! 
But something far greater it must be to see, as John did, how 
the struggling saints, despised by the world, come out of the 
great tribulation never more to engage in strife, delivered for 
ever from sin and sorrows. God grant unto us and all humble 
believers such a firm faith ! John beheld the glorious vision 
after the opening of the first six seals, which brought so much 
misery to the earth, and immediately before the opening of 
the seventh seal, which brought on the infliction of yet more 
severe punishments. He stood in need of this vision in or^er 
that he might be able to lift up his head in the midst of so 
great tribulation. Dear friend, let not your own misery 
overwhelm you, nor let the shortcomings of the saints dis- 
hearten you. In the midst of tribulation the saints are under 
the protection of their Lord, no one is permitted to hurt 
them, and the time will come when the imperfect saints are 
made perfect. Be earnest in prayer that your own name be 
written in the book of life of the Lamb. 



NOVEMBER SECOND 531 



Lord Jesus, grant me the blessed assurance that I am 
Thine own, and deliver me also out of the great tribulation. 
Amen. 

Nntmmfor ^rnttin 

After this I beheld, and, lo, a great multitude, which no man 
could number, of all nations, and kindreds, and people, and 
tongues, stood before the throne, and before the Lamb, clothed 
with white robes, and palms in their hands; and cried with a loud 
voice, saying, Salvation to our God which sitteth upon the throne, 
and unto the Lamb. And all the angels stood round about the 
throne, and about the elders and the four beasts, and fell before 
the throne on their faces, and worshipped God, saying, Amen: 
Blessing, and glory, and wisdom, and thanksgiving, and honour, 
and power, and might, be unto our God for ever and ever. Amen. 
Rev. 7: 9—12. 

The vision which John here beheld must have been over- 
whelming in its grandeur. If God had not given him 
strength he would never have been able to endure it. What 
an ocean of light and glory ! The multitude which appeared 
before him was boundless. All the angels stood before the 
throne, thousands upon thousands, and ten thousand times 
ten thousand, the hosts of the Lord, the valiant men of Gocl. 
The four and twenty elders near the throne have been re- 
garded as the representatives of God's redeemed people; the 
number twelve, here doubled, is supposed to signify that the 
redeemed are gathered from both the Jews and the Gentiles. 
The four beasts around the throne may represent the creative 
power of God and his creation, both combined in one. The 
lion, it has been said, represents the destroying power, so 
indispensable in nature; the calf, the sustaining power; the 
third beast with a face as a man, the thinking power, and 
the eagle, the conquering power. The four beasts would thus 
be symbols of the lower creation transfigured, endowed with 



532 NOVEMBER SECOND 



life, vision, and power of motion in a high degree, serving 
and praising the Lord. The groans of travail which Paul 
heard proceeding from creation in its bondage of corrup- 
tion is here changed into exultation over its glorious deliv- 
erance. The great multitude is thus composed of all those 
beings that were created by God and cleansed through the 
redemption of Jesus. They are now gathered for the wedding- 
feast of the Lamb before the throne. No one obscures God 
and the Lamb from his fellow beings. No one is dissatisfied 
with his place. Every one is what he ought to be, and stands 
where he ought to stand. Every one is also near to the Lord, 
for here there is no limitation of time or space. The prayer 
of our High Priest is fulfilled: That they all may be one; 
as Thou, Father, art in me, and I in Thee, that they also 
may be one in us. Now begins the hymn of praise for God's 
grace in creation, redemption, and sanctification. The saints 
are the first to raise their voices. This is proper. No one 
has so much reason to be thankful as the redeemed sinner, 
the brother of Jesus, the child of God. The angels join their 
voices in accord with the elders and the four beasts. Through- 
out the universe the song reverberates as the roar of great 
waters. Raised by the children of men, it is continued by the 
angels, and finally swelled by all the lower creation. Oh, what 
pleasures for evermore at the right hand of God! Even I 
may then cast mine eyes within the veil. Lord, this I believe. 
Thou hast revealed it to me through Thy Spirit. Cleanse me, 
protect me, guide me to my home. My God, and my Father, 
I long to sing Thy praise, with a heart swelling with joy, 
free from all sin and corruption, at home, yea, at home with 
Thee. Hear me, God, for Jesus' sake. Amen. 



NOVEMBER THIBD 633 



I thank my God upon every remembrance of you, always in 
every prayer of mine for you all making request with joy, for 
your fellowship in the gospel from the first day until now; being 
confident of this very thing, that he which hath begun a good 
work in you will perform it until the day of Jesus Christ: even 
as it is meet for me to think this of you all, because I have you 
in my heart; inasmuch as both in my bonds, and in the defence 
and confirmation of the gospel, ye all are partakers of my grace. 
For God is my record, how greatly I long after you all in the 
bowels of Jesus Christ. And this I pray, that your love may 
abound yet more and more in knowledge and in all judgment; 
that ye may approve things that are excellent; that ye may be 
sincere and without offence till the day of Christ; being filled 
with the fruits of righteousness, which are by Jesus Christ, unto 
the glory and praise of God. Phil. 1: 3 — 11. 

He who would cany out any undertaking to a successful 
completion must first have a clear conception of what his 
purpose is. Neither skill nor strength will suffice if this is 
lacking. But if this may be said to be an established rule 
in merely temporal matters, the same rule obtains with still 
more force in matters of spiritual and eternal import. What 
is the aim of your life, my friend? Is it to be sincere and 
without offense till the day of Christ, being filled with the 
fruits of righteousness unto the glory and praise of God? 
If so, then you are steering the right course. But if some 
other goal be substituted for this you will most surely suffer 
shipwreck and never reach the haven of eternal bliss. No 
other church received such unstinted praise from the apostle 
Paul as the one at Philippi. With unfeigned joy he could 
remember each individual member in his prayers, he says. 
Still he prayed earnestly for this same church that it might 
not come to a standstill in its spiritual development, but that 
it might steadfastly aim at perfection. — But how is this goal 

Daily Meditations. 35. 



534 NOVEMBER THIRD 



to be reached ? First of all it is necessary to realize the fact 
that yon are, as yet, only at the beginning of a life in faith. 
Otherwise the very prerequisite for progress, a burning thirst 
after righteousness and sanctity, is lacking. Another condi- 
tion for a successful pursuit of the goal of which Paul re- 
minds the Philippians is a full and complete confidence in the 
name of Jesus and in his power to lead them nearer the goal 
day by day. If this faith is weak the development of spirit- 
ual life will also be slow. But above everything else it is 
necessary that we, to use the apostle's own words, abound 
more and more in knowledge of Jesus. Our spiritual weak- 
ness is due to the fact that we so little know him, Jesus, our 
Saviour, who is the power and wisdom of God. For to know 
Jesus is life eternal. The strength of the sheep consists in 
their ability to know the voice of the shepherd. When we 
keep near to Jesus, in intimate communion with him, we are 
enabled to discern spiritual things and to approve things that 
are excellent. Communion with Jesus ennobles us. It makes 
us sensitive to sin, and so careful and exact in that which is 
good that nothing but the very best satisfies us. It is only 
through knowing Jesus that we may acquire the spiritual dis- 
cernment mentioned by the apostle in our text, and it is only 
in the measure in which we possess this discernment that we 
will appear void of offense on the day of Christ; for here there 
is no reference to the blamelessness derived from the forgive- 
ness of sins through the blood of Christ, but to that blame- 
lessness which consists in spiritual maturity and likeness to 
our dear S'aviour. 

Lord Jesus, help me to press on toward the goal, confident 
that Thy name shall give me strength to conquer. Amen. 



NOVEMBER FOURTH 535 



I therefore, the prisoner of the Lord, beseech you that ye walk 
worthy of the vocation wherewith ye are called. Eph. 4: 1. 

A call has gone forth from heaven to the children of earth. 
Even before the foundation of the world the purpose of 
sending forth this call dwelt in the heart of God. This heav- 
enly call was thus decided upon from eternity, and, as such, 
is firmly fixed and established. The call is conditioned and 
founded upon Christ's life and sacrificial death, and is as true 
and sincere as that love which gave the only begotten Son. 
God the Holy Ghost himself proclaims the call to the world 
through the gospel, and by this means he gathers human souls 
as living stones to the temple of God. The heavenly call is 
still resounding throughout the world. There is still room in 
the Father's mansions. The Lord's arms are still ready to re- 
ceive sinners and clasp them to his bosom. Your attitude 
towards God's gracious call is fraught with eternal conse- 
quences. Whoever permits the heavenly call to pass unheeded, 
sacrifices thereby both the blessings to be enjoyed in this life 
and the bliss of heaven. The calling of God is without re- 
pentance [not repented of] (Bom. 11: 29). You may ignore 
this call, you may close your heart against it, you may, after 
first heeding it, again turn your back upon God and forsake 
him, you may even doubt or mistrust your being called of 
God, but God will never repent of his calling. God's chil- 
dren need to renew the strength of their faith and with firm 
assurance cling to the certainty of God's calling, in order that 
they in all the vicissitudes of life may persevere and prevail. 
But it is plain that such a high calling must place corre- 
sponding responsibilities upon those who have accepted it. 
Paul, therefore, refers to the suffering he endured as a pris- 
oner of the Lord, and beseeches his readers to walk worth v of 



536 NOVEMBEB FIFTH 



the vocation wherewith they had been called. The heavenly 
calling must pervade and entirely affect the earthly calling. 
Our walk must be what our vocation from God already is 
— heavenly. If we lower our aim we will miss it entirely. 
It is shocking to hear a person whose whole walk and con- 
versation prove that he is from below profess with his 
lips that he has received and is pursuing a vocation from 
above. Even worldly men understand that a person's walk 
and conversation must prove the genuineness of the heaven- 
ly calling; and when they see that the walk of those who 
profess to be God's children is not directed toward heaven, 
they are induced to despise that heavenly world into which 
the Word would bid them enter. Dear friend, would not 
you also desire to be a person whose walk and conduct prompt- 
ed men to say of you, That man is heavenward bound? 
Would it not be a glorious mission to testify through your 
life of the heavenly calling, and so win souls for heaven ? 

Lord, at Thy bidding even I have presumed to set my 
face to go to Jerusalem; grant that my steps may also tend 
thither. Amen. 



Jfawmfor Jtftlj 



I now rejoice in my sufferings for you, and fill up that which 
is behind of the afflictions of Christ in my flesh for his body's 
sake, which is the church. Col. 1: 24. 

Undoubtedly Paul, the veteran hero of faith, stands quite 
alone in his confession that he rejoices in his sufferings. 
A few may perhaps thank God after the suffering is well 
passed, recognizing that there was a blessing hidden in it. 
With most people, however, suffering leaves only bitter mem- 
ories and what is worse, a bitter heart. Faith alone can 
learn the blessed art of rejoicing in suffering. Thus Paul 



NOVEMBEB FIFTH 537 



sang at midnight in the dark dungeon at Philippi; and the 
apostles went forth from the council rejoicing that they 
were deemed worthy to suffer for the name of Jesus. You 
who believe in Jesus but are afflicted with suffering, take to 
your heart and consider earnestly the words: 'I now re- 
joice." Eepeat those words, falteringly though it be at 
first; the Spirit of consolation will soon enable you to 
utter them in the full conviction of joy and faith. It is 
readily admitted that no suffering is so easily endured as 
that which we know will bring blessings to others. There 
is suffering which seems to us altogether useless and without 
purpose; but there is suffering also which comes to us as a 
result of our own sins. In this suffering it is more difficult 
to rejoice. But if the Lord has laid such suffering upon 
you ; if he knows the purpose of it ; if he is near you in trib- 
ulation ; if he forgives, loves, and leads you ; why should you 
wait to thank him until you reach home? Why not say: 
"I now rejoice in my sufferings ?" Suffering on behalf of the 
church in the name of Jesus is called suffering for Christ 
The Lord Jesus participates so intimately in the sufferings 
of the church and its members that they virtually become 
his own sufferings. This is a source of great joy to the Lord's 
poor children. In this suffering for Christ something is 
lacking. In Christ's suffering for us nothing is lacking. It 
is finished. The chastisement of our peace was upon him, 
and with his stripes we are healed. In his suffering in the 
church, however, something is still lacking. The bride has 
not yet drained the cup of suffering. But this is measured 
with care. Not a drop beyond what the Lord permitp. Paul 
was glad if a large portion of it fell to his lot; the rest of 
Christ's church would thereby receive a little less. This was 
the mind of Christ. To shield oneself and allow the heaviest 
burden of suffering to fall upon some one else, this is the 



538 NOVEMBER SIXTH 



mind of the flesh. Dear fellow Christians, take upon your- 
selves in your daily intercourse the yoke of suffering and thus 
bear one another's burdens. The richest and fullest joy will 
be his, who most willingly endures suffering. Amen. 



•Bfatwmfor ^txttj 



Boast not against the branches. But if thou boast, thou bear- 
est not the root, but the root thee. Thou wilt say then, The 
branches were broken off, that I might be grafted in. Well; 
because of unbelief they were broken off, and thou standest by 
faith. Be not highminded, but fear; for if God spared not the 
natural branches, take heed lest he also spare not thee. Behold 
therefore the goodness and severity of God: on them which fell, 
severity; but toward thee, goodness, if thou continue in his good- 
ness: otherwise thou also shalt be cut off. And they also, if 
they abide not still in unbelief, shall be grafted in; for God is 
able to graff them in again. Rom. 11: 18 — 23. 

By nature we are given to love of self. That which ought 
to have inclined the believing Gentile to humble adoration, 
his participation in the unmerited grace of God, became a 
snare alluring him to boast-fulness against the unbelieving 
Jews. Hence the exhortation : Boast not against the branch- 
es. Self-adulation is spiritual madness. A person who 
esteems himself too highly opens the gate to the abyss of 
backsliding and apostasy. Peter boasted against the other 
branches when he protested that he would never deny his 
Master, though all the other apostles did, and his fall was 
nigh at hand. There is no election so unconditional but 
what the branch will be cut off — no matter how long it has 
been a part of the tree — if it becomes boastful. And there 
is no reprobation so unconditional but what God grafts the 
branch in again if it bows to its Lord and Creator. God is 
able to graft them in again. Mark, God is able and willing 
to do so. Let that word bring hope and cheer to every heart 



NOVEMBER SIXTH 539 



that is nigh unto despair over its own fall from grace, or 
that of others. The following words, Be not high-minded, but 
fear, are an admonition to all those who are still faithful to 
their Lord and Master. God grant that they may take it 
rightly to heart. The same God who is able to graft us in 
again, must also be able to keep and preserve us if we perse- 
vere in humility, realizing our own weakness. If you feel 
tempted to vaunt yourself, remember that it is not you that 
bear the root, but the root that bears you. You cannot bear 
one single little branch, how much less the root ! But the 
root bears you and all the branches. The Lord sustains you 
and nourishes you, just as the root both bears the branch and 
yields the sap needed to keep it alive. Our strength lies in 
suffering ourselves to be sustained. In our perverseness we 
sometimes think ourselves able to care both for ourselves and 
for others, and even to assume the care of God's kingdom and 
to sustain God himself. How ill at ease we are at such times ! 
But when our strength is gone and we are satisfied to be sus- 
tained by the root — what a feeling of comfort and peace is 
ours ! Behold, therefore, the goodness of God towards your- 
self, if you continue in his goodness. Praise be to Thee, 
God, that we may continue in Thy goodness ! Not only of 
the root of the olive tree are we partakers, but also of its fat- 
ness. This partaking by the branch, day by day, of the fat- 
ness of the olive tree is the condition for the growth of the 
branch, and only thus you may continue in the goodness of 
God. This is the Lord's promise, but he has also given you 
his word of warning not to forsake his goodness. Abide then 
in his goodness in spite of your unworthiness and destitution, 
to the praise of his glory and grace. 

Lord, teach me to realize my low estate, and that real 
happiness consists in being an object of Thy care, and abiding 
in Thy goodness. Amen. 



540 NOVEMBER SEVENTH 



Now we exhort you, brethren, warn them that are unruly, com- 
fort the feebleminded, support the weak, be patient toward all 
men. See that none render evil for evil unto any man; but ever 
follow that which is good, both among yourselves, and to all 
men. I. Thess. 5: 14, 15. 

The church of the Thessalonians was an example to all 
that believed in Macedonia and in Achaia (chap. 1:7). This 
church was the hope, and joy, and crown of rejoicing of the 
apostle (chap. 2: 19). And yet there were unruly, or dis- 
orderly, members even in this church; how much more then, 
feeble-minded, or faint-hearted, and weak ! But all these were 
still members of the church, and the apostle did not direct 
that such members should be banished from the church. The 
disorderly were in reality well-intentioned and honest in pur- 
pose ; they had deserted their earthly calling only because they 
looked for the immediate advent of the Lord. A person 
honest of purpose may yet be strangely confused in his per- 
ceptions. This we ought to remember and not presume to 
judge harshly our erring brethren. But a person's honesty 
may be tested by his willingness to bear with the word of ex- 
hortation. He who errs is in danger, however honest his pur- 
pose. Warn, therefore, them that are unruly. — The feeble- 
minded, the faint-hearted or discouraged, were also represent- 
ed among the members of the church of the Thessalonians. 
With the discouraged, as the word implies, there is an absence 
of courage. His Saviour is not at fault; neither is his right- 
eousness, for his sins are forgiven; nor yet is his defense in- 
secure, for he is in the protecting arms of his Saviour; but 
alas! his courage is at fault. He can never rejoice; some- 
times this is due to bodily infirmity, sometimes there may be 
other causes ; but whatever the cause, he is always ill at ease, 



NOVEMBEB SEVENTH 541 



always unable to be glad and rejoice in the Lord. But what 
message does God through his apostle send to the faint- 
hearted? Is it a message of judgment or reproof? No, it is 
a message of comfort. Such is the mind of the Lord towards 
them. He would gladly see the faint-hearted lift up their 
heads and trust in his words and promises. Comfort, there- 
fore, the feeble-minded! — In Thessalonica there were also 
weak persons. No doubt these persons were really weak, 
weak in faith, in life, in every good thing. These should be 
supported, to them should be given the nourishing word, "the 
fat things full of marrow, wines on the lees well refined'' 
(Is. 25: 6). There is no other remedy, and God desires to 
save us from all our disorderliness, faint-heartedness, and 
weakness. Since God has thus strengthened us, may we then 
also rouse ourselves from our selfish, inactive life and sup- 
port our weak and struggling brethren. The best security 
against relapsing into our former state of faint-heartedness 
is to forget ourselves and our own selfish interests and by the 
grace of God to live a life of love and service for the brethren. 
If you, therefore, through God's grace, stand erect, stretch 
forth your hands to those within your reach, as a true follower 
of Jesus and animated by his love. Love, dear brethren, love 
without ceasing. 

Lord, I thank Thee that Thou dost not reject the needy; 
my heart would show its gratitude by loving and serving 
others that are in need. Lord, grant me Thy grace. Lord, 
endow me with Thy strength. Amen. 



542 NOVEMBER EIGHTH 



Nflwmfor iEtglftlf 

Rejoice evermore. Pray without ceasing. In every thing give 
thanks: for this is the will of God in Christ Jesus concerning 
you. Quench not the Spirit. Despise not prophesyings. Prove 
all things; hold fast that which is good. Abstain from all ap- 
pearance of evil. I. Thess. 5: 16 — 22. 

These precepts are short and pointed, but very precious 
and well worthy to be carefully practiced by every Chistian 
throughout his entire life. Dear Lord, give me grace to listen 
when Thou speakest. — Rejoice evermore. At once I begin to 
enumerate my reasons for not rejoicing, and I find that 
weeping would become me better than rejoicing. So the child, 
when in sorrow or grief, thinks it strange that his mother 
tells him to be glad. But the mother knows better than the 
child whether he should weep or rejoice. It is Thy will, 
God, that I should rejoice. Thou permittest me, nay, Thou 
bidst me to rejoice. I thank Thee, Lord, for this gracious 
privilege. Pray without ceasing. Accordingly, dear Father, 
Thou permittest me always to be in close communion with 
Thee. Thou art ever ready to hear my faintest prayer when 
I am all undone. Continually and without ceasing I may 
approach the throne of grace ; and this means that I may ever 
there abide, always sending up my prayer to Thee. This I 
will never forget ; help me to remember it, God. In every 
thing give thanks. In every thing? This means that the 
bitter cup which Thou sendest me to drink has been prepared 
for me as a blessing. It means that all the power of the 
enemies is in Thy hand and that their attacks upon me shall 
come to naught. It means that even my own transgressions 
— if I confess them before Thee and truly repent — will be 
included in those things which, according to Thy word, work 
together for good to them that love Thee (Eom. 8: 28). 



NOVEMBER EIGHTH 543 



Thou art with me in trouble, Thou art present even in the 
clouds of darkness, and I will use my best endeavor to learn 
the difficult lesson of giving thanks to Thee for every thing. 
Quench not the Spirit. I realize the need of this warning. 
At times the Spirit is about to be quenched by reason of 
treasonable influences which find lodgment in my heart. The 
frosts of worldliness, the sultriness of worldly anxieties, and 
the poisonous winds of error, unbelief, and temptation have 
often threatened to quench the Spirit. I have, furthermore, 
forgotten to feed the sacred flame with the oil of God's 
Word, and through failure to make a bold confession of my 
faith before men I have hindered the fire of the Spirit from 
burning brightly. I fear lest I may quench the Spirit. Thou 
knowest it, Lord ; help me in accordance with Thy promise. 
Despise not prophesying s. I understand so imperfectly the 
word of prophecy. It was designed to be my guiding star. 
Teach me, Lord, to understand it aright. Prove all things; 
hold fast that which is good. This means that I should ex- 
amine all things in the light of Thy word. Many things have 
I accepted without thus proving them; often I have cast 
aside the good and held fast to the evil. But Thou, Lord, 
art my lamp; Thou wilt illumine my understanding. Abstain 
from all appearance of evil. Abstain from the evil which 
appears innocent as well as from the evil which is manifest ; 
abstain from the evil within yourself, the evil in others, all 
evil. Do not temporize with it, but flee from it. Preserve me, 
God : for in Thee do I put my trust. I have said unto the 
Lord, Thou art my Lord: I have no good beyond Thee 
(Ps. 16: 1, 2. R. V.). Amen. 



544 NOVEMBEB NINTH 



And the very God of peace sanctify you wholly; and I pray 
God your whole spirit and soul and body be preserved blameless 
unto the coming of our Lord Jesus Christ. I. Thess. 5: 23. 

In that part of the epistle which immediately precedes our 
text there are many excellent precepts to direct us in dealing 
with our brethren in the faith, especially with the poor and 
weak. Many words of advice and exhortation have also been 
addressed to us with reference to our spiritual relation to God. 
These words reveal to us our own impotency and should make 
us thoroughly humble before God. After these words which 
are designed to urge us on to holy zeal the apostle adds the 
words, "And the very God of peace sanctify you wholly." 
Here true rest and strength are offered to us. While in obedi- 
ence to the apostle's injunction (verse 15) we "follow that 
which is good," we are always to remember that it is the very 
God of peace himself who accomplishes all good in us. This 
thought, that it is the very God of peace himself who sancti- 
fies me, brings an ineffable sense of peace and rest to my 
weary, fainting soul, which yearns for sanctification but is op- 
pressed by its own weakness and feels that it is worthy of con- 
demnation. The thought is expressed in the form of a wish 
and occurs at the end of Paul's epistle to his beloved 
brethren in Thessalonica ; it may, therefore, be taken as a 
summing up of all that he desired to say to them. Indeed 
you can wish for yourself nothing better than that the very 
God of peace may sanctify your spirit, and soul, and body. 
You can wish for nothing better for your children or for oth- 
ers who are near and dear to you than that they be sanctified 
in spirit, soul, and body by the very God of peace. Would that 
parents in general might realize this ! Of what avail is beauty 
of body or development of intellect if the body and the soul 



NOVEMBER TENTH 545 



are not sanctified? Would that all employers were concerned 
about the sanctification of their servants, and, in general, that 
we all were concerned about the spiritual welfare, the sancti- 
fication of one another ! How blessed our life would then be ! 
But if we may express before God our desire for such sancti- 
fication, God can and God will sanctify those in whose hearts 
he has brought about this desire. "For I know the thoughts 
that I think toward you, saith the Lord, thoughts of peace, 
and not of eviP (Jer. 29 : 11). And if he has begun a good 
work in us he will perform it, so that we will be filled with 
his peace in the degree in which our spirit, soul, and body 
are capable of receiving it. If the darkness falls about you, 
if sanctification seems to you impossible in your own case, if 
you grow weary and faint in your struggle against sin, if all 
effort seems in vain, cleave to the promise: the very God of 
peace shall sanctify you. That saying is faithful and worthy 
of all acceptation. 

Lord, Thou art wonderful in counsel, and excellent in work- 
ing (Is. 28 : 29) ; glorify Thyself in me that to all eternity I 
may glorify Thee in my spirit, my soul, and body. Amen. 



Nnttmber akttilj 



Brethren, be followers together of me, and mark them which 
walk so as ye have us for an ensample. For many walk, of whom 
I have told you often, and now tell you even weeping, that they 
are the enemies of the cross of Christ: whose end is destruction, 
whose God is their belly, and whose glory is in their shame, who 
mind earthly things. Phil. 3: 17—19. 

The cross marked the boundary line between the two great 
epochs in the life of the apostle Paul. With reference to the 
former of these epochs he had but this to say, that he had 
been an enemy of the cross; his attitude toward his Lord 



546 NOVEMBER TENTH 



during the latter epoch he characterized by saying, "God for- 
bid that I should glory, save in the cross of our Lord Jesus 
Christ." Accordingly he recognized but two classes of men, 
— the friends of the cross and the enemies of the cross. To 
the apostle the cross was not only the ground of the forgive- 
ness of his sins and the foundation of his peace ; it represented 
also in a comprehensive way all his own sufferings for Christ's 
sake. In both cases the cross was his honor. The most ter- 
rible thing that can be said of a human being is that he is an 
enemy of the cross. To despise the cross is to despise God's 
love and to be ashamed of Christ. The end of him who as- 
sumes this attitude to the cross is death. On the other hand 
he who truly loves the cross weeps over its enemies. Are you, 
dear reader, inspired with that love which looks with tears 
upon the enemies of Christ? If so, you will doubtless be 
enabled to gather many souls about the banner of the cross. 
But perhaps you feel that you ought rather at the feet of 
Jesus weep over the lukewarmness of your own love for the 
cross. Indeed there are not many who are so zealous in their 
love for Christ and so ready to suffer for his cause that they 
would dare to say as the apostle said : "Be followers together 
of me." Lord, have mercy upon us. The enemies of the cross 
are characterized as follows: their God is their belly, their 
glory is in their shame, and they mind earthly things. If we 
use the first of these characteristics as a criterion, we shall 
find that the world is full of enemies of the cross. To the 
majority of men sumptuous living is more important than 
holy living. In the case of these men the demands of the 
flesh take precedence over the demands of the Word of God. 
They are chiefly concerned about satisfying "the lust of the 
eyes, and the pride of life." If, again, you consider care- 
fully the second of these characteristics, your own conscience 
can hardly escape condemnation. An enemy of the cross of 



NOVEMBER ELEVENTH 547 



Christ glories in his shame, and conversely he is ashamed 
of that which should be his highest honor. Do we not all have 
occasion in respect to this matter to examine ourselves search- 
ingly before God? And, finally, when we apply to ourselves 
the third characteristic, "[They] mind earthly things/' our 
condition becomes equally distressing. Many a one is here 
condemned as an enemy of the cross who believed himself free 
from the accusation that his belly was his God. Even the in- 
ner longing of the heart for the things of this world is incon- 
sistent with a willing participation in the suffering of Christ. 
Who among us is a friend of the cross, and who an enemy 
of the cross? Eeveal unto us the attitude of our heart, dear 
Lord, to-day, and renew a right spirit within us. Amen. 



Nnwmter Hmtttfj 



For our conversation is in heaven; from whence also we look 
for the Saviour, the Lord Jesus Christ: who shall change our 
vile body, that it may be fashioned like unto his glorious body, 
according to the working whereby he is able even to subdue all 
things unto himself. Phil. 3: 20, 21. 

We that are believers have our conversation with God. 
Heaven is our commonwealth and state. Earthly communi- 
ties are cankered and decayed; they are shaken by the stress 
of events; they are built only to be overthrown. Weighty 
social problems press for solution, and grievances clamor for 
redress, even at the hazard of bloodshed. Hatred, not love, 
rules the minds of men, and hatred breeds strife and feud. 
But we have a commonwealth that cannot be shaken. There 
the great issue of life is solved once for all by the blood of 
our King, and in him we all are rich, contented, blessed. 
Albeit our conversation is in heaven, yet the humble begin- 
nings of the heavenly commonwealth are right here among 



548 NOVEMBER ELEVENTH 



men, its laws are in force in the hearts of the faithful, and 
the King is with them alway, even unto the end of the world. 
Although the present order of spiritual things is but the 
ground plan of that kingdom which is to come, its citizens 
even now enjoy great privileges. How much more blessed 
then shall be the direct conversation, in our glorified bodies, 
with God the Father and our Saviour Jesus Christ! Every 
one who has given his heart to Jesus is a fellow citizen of his 
kingdom on earth, and his name is written in the book of life. 
This record is surety and proof positive of our fellowship 
through Christ in the divine kingdom. Paul mentions in 
this epistle one Clement together with other fellow laborers as 
being recorded in the book of life. There was no doubt of 
that. Your name also, dear brother in Christ, is there re- 
corded. You do not belong to this world. Heaven is your 
home. From thence we look for the S'aviour, who shall change 
our vile body into the likeness of his glorious body. Your 
body, however deformed, sick, and decrepit, shall some day be 
fashioned like the glorified body of Jesus Christ. If you are 
beset with doubts that your fleshly body, defiled and ruined in 
your old life of sin, and at last to be dissolved in death, is 
the fit seed from which a glorified body may spring, then lay 
hold of the words following, which tell us that this change 
shall take place according to the working whereby Christ is 
able to subdue all things unto himself. But being thus as- 
sured of your entry into the commonwealth of heaven, you 
ought surely to keep your mortal vision fixed upon that high 
goal. True, we sin, and our eyes are cast down in shame, 
gloom settles around us, and our vision is darkened and 
veiled with tears, as we look ever downward; but one whose 
conversation is in heaven cannot live in darkness and tears 
alone, he must raise his eyes aloft in faith and hope. Should 
not the bride look often and with fond expectancy in the 



NOVEMBER TWELFTH 549 



direction whence any moment the cry may come, Behold, the 
bridegroom cometh ! Let us, therefore, turn our eyes towards 
heaven, whence our Saviour Jesus Christ shall come. 

Of Thee, Christ, who hast redeemed me from the world 
with Thy blood, I ask that Thou wouldst fit me for Thine 
everlasting kingdom. Amen. 



Natmnfor Sfotelftlj 

Therefore, my brethren dearly beloved and longed for, my joy 
and crown, so stand fast in the Lord, my dearly beloved. I be- 
seech Euodias, and beseech Syntyche, that they be of the same 
mind In the Lord. And I entreat thee also, true yokefellow, help 
those women which labored with me in the gospel, with Clement 
also, and with other my fellowlabourers, whose names are in the 
book of life. Phil. 4: 1—3. 

On the one hand, we are deeply impressed with the pro- 
found love which causes the apostle to address the Christians 
in Philippi as his brethren dearly beloved and longed for, his 
joy and crown, and again, his dearly beloved. On the other 
hand, we must needs look with high esteem upon those whom 
an apostle can call his joy and crown. Child of God, let your 
love be ever fervent, that you also may be reckoned among 
those brethren dearly beloved and longed for. Whatever may 
have been the failings of these brethren, PauFs love covered 
all, so that to him they were the longed for, the dearly be- 
loved. May your life in the fellowship of Christ also be such 
that you may be the joy and crown of your teachers and your 
brethren. That brother who gives his fellow cause for grief 
cannot be right before God and his own conscience. Demas 
probably was at one time the joy and crown of the church, 
and dearly beloved by the brethren, yet through love of this 
present world he became a shame and a blot upon the con- 

Daily Meditations. 36. 



>50 NOVEMBER TWELFTH 



gregation. Not all the Christians in Philippi were an un- 
mixed joy to the apostle. There were a Euodias and a 
Syntyehe, who, although fellow citizens in the kingdom of 
Christ, were not of the same mind in the Lord. Possibly 
both were anxious to rule, and to force through their own 
opinions, vying with one another for the chief places in the 
church. Even in our day Christian congregations are ham- 
pered in their work by Euodias and Syntyches, who are not 
good yokefellows, but breeders of dissension. It is dangerous 
to quarrel in the narrow way. One or both may be thrust 
down the precipice. If but one fall, what a terrible memory 
for the other! If both, what a meeting awaits them in 
eternity ! Should you come in touch with such sisters in the 
church, then act the part of a true yokefellow, or comrade, 
helping those women to labor harmoniously in the gospel. 
There is no higher place to fill in the church than that of 
servant, for in God's kingdom the greatest is he that esteems 
himself the least. And he that would smooth out differences 
and arbitrate conflicts among brethren must indeed be every- 
body's servant. Again, if a true yokefellow comes to your 
aid, do not spurn him. Bear in mind that whom the Lord 
loveth he chasteneth, and that there is treason in the kiss of 
the enemy. For all that brings us onward and heavenward, 
let us thank God, even though it be a scourge. The lash is 
sometimes needed, and it is oftentimes a blessing for God's 
children to be brought to their knees under the chastening rod. 
Revive, Lord, that unity and brotherly love which should 
mark Thy church everywhere. Amen. 



NOVEMBER THIRTEENTH 551 



Nnwmfor Stytrtotttlf 



For I would not, brethren, that ye should be ignorant of this 
mystery, lest ye should be wise in your own conceits; that blind- 
ness in part is happened to Israel, until the fulness of the Gen- 
tiles be come in. And so all Israel shall be saved: as it is writ- 
ten, There shall come out of Sion the Deliverer, and shall turn 
away ungodliness from Jacob: for this is my covenant unto 
them, when I shall take away their sins. As concerning the 
gospel, they are enemies for your sakes: but as touching the 
election, they are beloved for the fathers' sakes. For the gifts 
and call of God are without repentance. Rom. 11: 25 — 29. 

All Israel shall be saved. Their blindness and hardness 
of heart is only in part, many individual Israelites having 
been won for the kingdom of Christ in the course of time. 
The alienation is but for a certain period, whereupon Israel 
as a people shall have their eyes opened and embrace the 
Christ. But not until the fulness of the Gentiles be come in. 
The pagan races as such shall accept the gospel. When that 
has come to pass, their fulness has come in, even though many 
Gentiles should reject Christ. As yet the fulness of the Gen- 
tiles cannot well be said to have come, so we are still to look 
forward to the deliverance of Israel. But the promise cannot 
fail: all Israel shall be saved. In the very dawn of the new 
dispensation came the precious evangel, Thou shalt call his 
name Jesus: for he shall save his people from their sins. 
From that day to this, many a sad fate has befallen Israel. 
The Messiah came, and they rejected him. The doom fell 
upon Jerusalem. The dispersed nation has passed century 
upon century in exile. Still the promise holds : all Israel 
shall be saved. God cannot repudiate his covenant with his 
people to take away their sins. The Deliverer shall turn 
away ungodliness from Jacob. As to the gospel, which they 
rejected, they axe enemies for your sake, that is, in order that 



552 NOVEMBEB THIBTEENTH 

the heathen might receive the gospel, but in respect to the 
election, God still loves them for the sake of their fathers. 
For God does not repent of his call and his gifts of grace. 
I also may call his name Jesus, in the sense of accepting him 
through faith, and thus make the promise that he shall save 
apply to me as well. He shall not cease to forgive, so long 
as I have it in me to confess my sins. More than that, he 
shall turn away the ungodliness of my heart, for his covenant 
implies, over and above the promise of forgiveness, that his 
laws shall be written in my heart. In the life of a man, as 
in that of a nation, Israel in particular, there are times when 
the despairing cry goes up, What of God's promise of help? 
Ungodliness may fill the heart to overflowing, but bide God's 
time: he shall deliver all them that yearn for his salvation. 
Oh, for that blessed day, when the Deliverers task is finished, 
and all iniquity has been turned out of our hearts forever. 
The Lord, of whom the prophet said, that righteousness is 
the girdle of his loins, and faithfulness the girdle of his reins 
(Is. 11: 5), repents not of his gifts and call. They were 
well weighed and thoroughly considered in God's council 
chamber before the covenant was made. His promise holds, 
though we be doubting and faithless. Such is God's faith- 
fulness, that he shall never repent of his sacrifice in our 
behalf, never regret that he opened the gates of heaven for 
us, never repent of having laid bare to us the secrets of his 
loving heart. 

Lord Jesus, morning and night my heart would give 
Thee thanks for Thy faithfulness and all Thy gifts of grace. 
Amen. 



NOVEMBER FOUETEENTH 553 



Jfatmnfor Sfattrtmttfj 



For as ye in times past have not believed in God, yet have now 
obtained mercy through their unbelief: even so have these also 
now not believed, that through your mercy they also may obtain 
mercy. For God hath concluded them all in unbelief, that he 
might have mercy upon all. Rom. 11: 30 — 32. 

The waves of the ocean are driven by the winds to every 
coast, and beaten back here and there by rocky shores. So the 
gospel wave, sped by the wind of the Spirit, goes out to all the 
world. In the earliest days of the church this blessed wave 
came to the shores of the Holy Land, and on being thrown 
back by the rocky wall of Israel's unbelief, it flooded the 
surrounding countries and for centuries has continued to 
make fertile the deserts of heathenism. Through the unbe- 
lief of Israel the Gentiles obtained mercy. Now that the 
gospel wave has rolled almost from coast to coast of the ocean 
of mankind, it shall recoil upon Israel, bearing the fulness 
of God's grace to the chosen seed. Then shall follow the ful- 
filment of the prophetic promise, that the earth shall be full 
of the knowledge of the Lord, as the waters cover the sea 
(Is. 11: 9). Heretofore the Israelites have not believed, but 
now, through the mercy obtained by the heathen, Israel also 
may obtain mercy. The course of this spiritual flood-tide is 
not always apparent to human eyes, at times it may even 
seem to have subsided altogether, yet there is never a stand- 
still or a dead calm in this great spiritual movement, the 
wave shall surge and recede until the kingdoms of this world 
are become the kingdoms of the Lord, and of his Christ (Eev. 
11: 15). Wherever God has been permitted to cause a thirst 
for mercy, thither flow the waters of his saving grace. For a 
long period the Gentiles were all concluded in unbelief. While 
in durance, they were made to bear the full weight of its 
curse, until there was revealed to them the only gate not 



554 NOVEMBER FIFTEENTH 



barred, the gate of mercy, through which they have for ages 
gone out to freedom. The people of Israel are still concluded 
in unbelief. For centuries past they have been compelled to 
taste the bitter wormwood of unbelief, unaware of their 
wretched state, but now that the day of their deliverance is 
drawing nigh, thank God, they soon shall see, first their 
miserable and benighted state in unbelief, then the way of 
salvation through grace, opened unto them also. This God 
brought about, that he might have mercy upon all. God's 
way of concluding men in unbelief may be known to you 
personally. He makes us miserable in our unbelief; he shows 
us this wall which on all sides shuts us off from freedom and 
happiness, and that unbelief is the one dominant sin in our 
lives ; and yet the way of deliverance lies always open, through 
God's great mercy and the blood of the Deliverer. That 
blessed portion of the Epistle to the Eomans, which begins 
by speaking, in the first two chapters, of the wrath of God 
over Jews and Gentiles alike, thus ends with the precious 
promise of God's compassion and mercy upon all, of the sal- 
vation of the Gentiles, and also the Jews. the depth of 
the riches both of the wisdom and knowledge of God ! For of 
him, and through him, and to him are all things : to whom 
be glory for ever. Amen. (v. 33, 36). 



Jfattimtber Jiftmttfj 

uet every soul be subject unto the higher powers. For there 
is no power but of God: the powers that be are ordained of God. 
Whosoever therefore resisteth the power, rrsisteth the ordinance 
of God: and they that resist shall receive to themselves damna- 
tion. For rulers are not a terror to good works, but to the evil. 
Wilt thou then not be afraid of the power? do that which is good, 
and thou shalt have praise of the same: for he is the minister of 
God to thee for good. But if thou do that which is evil, be 



NOVEMBER FIFTEENTH 



afraid; for he beareth not the sword in vain: for he is the min- 
ister of God, a revenger to execute wrath upon him that doeth 
evil. Rom. 13: 1—4. 

The words "higher powers" have a very offensive sound in 
the ears of many nowadays. The high and exalted Biblical 
conception of governmental authority is derided. The differ- 
ence between superiors and subordinates is often made equiva- 
lent to the difference between oppressors and the oppressed. 
Many submit to authority merely from fear of punishment, 
not by reason of the promptings of conscience. But if fear 
prevents actual rebellion, the tongue is so much the more free 
to deride and scoff. The beast, which at the time of Anti- 
christ will tear itself loose, is already tugging at its chains 
in a threatening manner, anticipating the hour when it 
shall be loosed. Contrary to this antichristian conception 
the Word of God maintains, first, that the powers that be 
are ordained of God. The very institution of legally consti- 
tuted authority is ordained of him. Furthermore, this author- 
ity represents God himself. It has pleased him to place be- 
fore our eyes the powers that be as a reminder of his right- 
eousness and power. To fulfil one's duties towards the 
authorities is therefore a matter of conscience with those who 
have taken their stand upon Christian ground. Taxes and 
tribute must be regarded from the same point of view as pri- 
vate debt; it would be an unrighteous thing not to pay them 
if opportunity to escape offered itself. He who administers 
public funds should do this as conscientiously as he would 
guard the widow's mite deposited with him for safe keeping. 
There is no power but of God. All the powers that now be 
have this divine commission, from the king on his throne to 
the father and mother in the most humble cottage. The per- 
sons themselves may have forfeited God's favor by their un- 
worthiness, but the office is of God. The Word of God further 



55G NOVEMBER SIXTEENTH 



maintains, contrary to any antichristian opinion, that the ap- 
pointment of authority is a good gift of the Lord. We live 
surrounded by all the blessings which a well ordered and well 
governed society affords — and forget so easily the gift which 
is vouchsafed to us every day. If we were removed to those 
countries where no established authority controls public 
affairs, where there is no protection to life or property, where 
no institutions for the relief of suffering and misery are to 
be found, then we would surely begin to appreciate the ad- 
vantages we now enjoy. And one thing more : it is certainly 
not an enviable thing to be in possession of authority; its 
cares and burdens are, no doubt, very heavy. Ought we not 
then to be willing to pray for all that are in authority? The 
blessings which we call down upon our rulers and other 
magistrates will surely redound in blessings to ourselves. 
"The king's heart is in the hand of the Lord, as the rivers 
of water; he turneth it whithersoever he will" (Prov. 21 : 1) . 
God's own Word exhorts us to "make supplications, prayers, 
and intercessions for kings, and for all that are in authority." 
Happy is that people, whose God is the Lord. Lord, we 
thank Thee for all the blessings conferred upon us through 
our government, and pray Thee that we may be found a 
God-fearing people, submissive to Thy will. Amen. 

Render therefore to all their dues: tribute to whom tribute is 
due; custom to whom custom; fear to whom fear; honour to 
whom honour. Rom. 13: 7. 

That we must be clothed with the Christian virtues, such 
as charity, humility, purity, in order to be truly called Chris- 
tians, is manifest to all. But that this sacred commandment 
includes also the civic virtues is a fact not commonly recog- 



K 0YEA1 BER SIXTEE NTH 



nized even by those who bear the greatest respect and love for 
the Word of God. The words tribute, custom, fear, and honor 
serve to remind us of the proper virtues and duties of the 
citizen. Our Lord Jesus was himself a model citizen, obedient 
and dutiful in all things. Lacking the means to pay the re- 
quired tribute, he went to the length of procuring the tribute 
money in a miraculous way, a recourse not taken by him even 
to satisfy his own hunger and thirst. Neither did he put off 
paying the tribute till some other day, but procured it on the 
very day it was demanded. Peter had to put all else aside 
and go at once to the sea to catch the fish in whose mouth 
was found the coin needed. The conscientious citizen, though 
worldly, makes it a point of honor to discharge the duties of 
citizenship. We may well understand that he will think 
slightly of the Christian that neglects or puts himself above 
his duties to the state. Here, indeed, the rule applies, He that 
is faithful in that which is least is faithful also in much: 
and he that is unjust in the least is unjust also in much. 
Beware of dishonoring the Christian name by neglect of plain 
duties. Taxes, customs, and revenue duties should be paid 
where such are due. If at times you should find it hard to 
spare the amount levied^ bring the matter to the Lord in 
prayer; and he who came to the aid of Peter when empty- 
handed he suddenly encountered the publicans shall help you 
also. They that received tribute money got a prompt "}-es" 
in reply to their inquiry, whether the Master paid tribute. 
See to it that you have a clear record, worthy of your Master, 
even as regards the common duties of citizenship. Pray the 
Lord for a lively sense of your obligations in public affairs, 
for such a sense is needed in order that the Christian may 
duly fear and honor those in authority. I believe God's 
people need to wake up to their duties to the body politic. 
The Christian has no right to bury his talent. The Christian 



558 NOVEMBER SEVENTEENTH 

has no right to remain silent and squander his vote in ques- 
tions of weight to the community and the commonwealth. A 
lack of interest in these things may oftentimes be due to tim- 
idity, selfishness, or other shortcomings. True, one man is 
by nature less inclined to public activity than another, but 
customs, tributes, and all public affairs are among the ordi- 
nances of man to which Christians are instructed to submit 
themselves (1 Pet. 2: 13), while yet all believers must look 
forward to that commonwealth which is above;, and the glo- 
rious liberty of the children of God. But inasmuch as we look 
for the glorious liberty to come, let us in all things pertain- 
ing to this life prove obedient to our duties as servants of God 
and followers of Christ Jesus. 

Lord, it becometh Thy children to fulfil all righteousness. 
May we learn to do this in Thy imitation, while we look for- 
ward to the good things to come. Amen. 



Nmtmbrr §mt nimtftj 



For this cause we also, since the day we heard it, do not cease 
to pray for you, and to desire that ye might be filled with the 
knowledge of his will in all wisdom and spiritual understanding; 
that ye might walk worthy of the Lord unto all pleasing, being 
fruitful in every good work, and increasing in the knowledge of 
God; strengthened with all might, according to his glorious pow- 
er, unto all patience and longsuffering with joyfulness; giving 
thanks unto the Father, which hath made us meet to be partakers 
of the inheritance of the saints in light. Col. 1: 9 — 12. 

God, who himself is light, has prepared an inheritance in 
light for every man — for you also. An inheritance is not 
earned by service or merit, it is given out of pure grace. When 
you judge yourself as all darkness, and commit yourself into 
the hands of the Lord, he delivers you from the power of 
darkness, and you receive an inheritance in light. All the 



NOVEMBER SEVENTEENTH G59 

saints before us have profited, some more, some less, by the 
inheritance. David turned to his own account a great deal 
of faith, Elijah many favorable answers to prayer and much 
strength. But you who believe, you are a partaker of exactly 
the same inheritance ; profit then by it as abundantly as your 
sainted fathers in faith ! Paul thus exhorts us when he ad- 
monishes us to "desire to be filled with the knowledge of his 
will in all wisdom and spiritual understanding, to be fruit- 
ful in every good work, and strengthened with all might unto 
all patience and longsuffering."* Whosoever by actual trial 
has learned to know, to some extent, the value of the inher- 
itance, longs for more of it, yea, for all that can be obtained 
from it in this present life, and reaches forth unto the full 
fruition thereof in glory. This life in light is therefore also 
a journey. The starting point is the new birth, when a person 
first is made meet to be a partaker of the inheritance of the 
saints in light, and the final goal is our likeness to Jesus 
on the day when he shall appear, and we shall see him as he is. 
From this starting point and to this goal the journey pro- 
ceeds, and there is a gradual advance from a lower to a high- 
er state. Life never remains at a standstill. He who has 
tasted the pleasure of pleasing the Lord in some things, de- 
sires to please him in all things; he who in a measure has 
been fruitful in patience, desires to be strengthened unto all 
patience and long-suffering. Wherever this desire is real, there 
the walk will be worthy of the Lord; for the Lord listens to 
the pleadings of the needy. Their hearts may rest perfectly 
satisfled that his ears are open unto their cry. He who by 
grace first made them meet to be partakers of the inheritance 
in light, should not he be able, by the same grace, to teach 
them to walk in light? Of this you may be assured. There- 
fore sing and praise him while on your homeward way. Your 
temporal, perishable inheritance may not be very great, but 



560 NOVEMBER EIGHTEENTH 

if you love the Lord Jesus you are rich, and will soon become 
infinitely richer than you now think. Be grateful, therefore, 
that you are a partaker of the inheritance in light, and sing 
unto the Lord on your journe}-, for sadness and heaviness 
of heart ill become one that has been delivered from the 
power of darkness, an heir of eternal blessedness, who has 
God for a Father and friend. 

Dear heavenly Father, lead me by Thy hand to my heaven- 
ly home and to the full fruition of my inheritance. Amen. 



Nowmfor iagljtonitj 



But some man will say, How are the dead raised up? and with 
what body do they come? Thou fool, that which thou sowest is 
not quickened, except it die: and that which thou sowest, thou 
sowest not that body that shall be, but bare grain, it may chance 
of wheat, or of some other grain: but God giveth a body as it 
hath pleased him, and to every seed his own body. — So also is 
the resurrection of the dead. It is sown in corruption; it is 
raised in incorruption: it is sown in dishonour; it is raised in 
glory; it is sown in weakness; it is raised in power: it is sown 
a natural body; it is raised a spiritual body. I. Cor. 15: 35 — 38; 
42—44. 

Thanks be to God for the hope that there shall be a resur- 
rection of the dead ! Through that promise a stream of eter- 
nal light flows, as through the window of heaven, into the 
encircling gloom of this present life. On the brink of the 
grave, where end the joj^s of earth for the natural man, there 
the upturned eye of the believer is met by a flood of heaven's 
own light. The grave is to the faithful what the furrow is to 
the husbandman, the bed where the seed is to grow. When 
our dear ones, who are asleep in the Lord, are imbedded under 
the sod, the good seed is sown. You also may have planted 
such a seed in the earth. You watered it with tears, but if 



NOVEMBEK EIGHTEENTH 561 

you also nourished the hope of resurrection in your heart, you 
knew full well in the hour of bereavement that it was not 
a bud prematurely plucked, but a living seed, planted against 
the day of resurrection. Aye, we plant, and shall in turn be 
planted, in that selfsame field, God's acre. But how are the 
dead raised up, and with what body do they come? This 
sounds like the questions of a child that plants a few seeds in 
a little garden plot and wonders how they will look when 
sprouting out of the ground. All will come up more beauti- 
ful than it was put into the ground, that the child knows, 
and rejoices in anticipation. But how much greater shall be 
the difference between the humble embryo interred with our 
mortal part and the glorious resurrection body! It is sown 
in corruption, in the natural body, worn out, dead, decayed; 
it shall be raised up strong, beautiful, incorruptible, a body 
glorified and fitted for the abode of God himself. And yet, 
if in that weak and corrupt earthly clay the Lord was able 
to nurture the bud and beginning of eternal life, how mightily 
shall that life pulsate in the body risen and restored for eter- 
nity! God's creative power is made manifest in numberless 
forms. Every plant grows according to its kind ; every animal 
has its form according to its species. One star differeth from 
another in glory; and the bodies of the celestial angels shine 
with a glory each his own. So also the resurrected bodies of 
the children of God shall appear in all magnitudes of glory, 
each being given his own body. The unity in that endless 
diversity shall be the likeness of each unto the glorified body 
of Jesus Christ. Our hope of resurrection shall not be put 
to shame. As we have borne the image of the earthy, we 
shall also bear the image of the heavenly (v. 49) . The earthy 
image, that of Adam, puts its stamp upon all things temporal. 
To bear that image is often irksome, yet the breaking down 
of this mortal earthy image is part of the putting on of im- 



562 NOVEMBER NINETEENTH 

mortality and the image of the Lord from heaven. Dear 
Lord, grant that I also partake of the glorious resurrection of 
the just. Amen. 



Nfltttmbrr Ntnrtwntlj 



Behold, I shew you a mystery; We shall not all sleep, but we 
shall all be changed, In a moment, in the twinkling of an eye, at 
the last trump: for the trumpet shall sound, and the dead shall 
be raised incorruptible, and we shall be changed. For this cor- 
ruptible must put on inccrruption, and this mortal must put on 
immortality. So when this corruptible shall have put on incor- 
ruption, and this mortal shall have put on immortality, then shall 
be brought to pass the saying that is written, Death is swallowed 
up in victory. I. Cor. 15: 51 — 54. 

After the foregoing discourse on the doctrine of resurrec- 
tion, there remained but one question for the apostle to make 
clear, namely, the status of the believers living at the time of 
the second coming of Christ. On this point there was not a 
word to be found in the Holy Writ accessible to the Christians 
of Corinth. Through spiritual revelation Paul had been en- 
lightened in this respect, and he gladly hastened to impart 
to them the mystery. The faithful that will be living on 
earth when Christ comes again need not die, but shall be 
transformed in the twinkling of an eye. As for himself, the 
apostle hoped to be thus changed instead of dying, to be 
clothed upon, not unclothed in death (2 Cor. 5:4). The com- 
mon signal for the solemn moment of the resurrection as well 
as of the direct translation into glory shall be the blast of 
the last trumpet. It shall put an end to time and this present 
life, hence it is called the last trump. At the sound of it 
shall they that sleep in Jesus arise in an instant. They went 
to their rest in the grave intent on the joys of resurrection 
morn. The day of Jesus Christ was their last thought, the 



NOVEMBER NINETEENTH 563 

meeting with him in glory, their highest aspiration. There- 
fore theirs shall not be a slothful awakening, hut a joyous 
resurrection in a moment. They shall be like children who, 
having gone to sleep at night with their minds set on some 
joyful promise for the morrow, start at the first sound or the 
lightest touch. In death they were unclothed, some instantly ; 
they shall also in the twinkling of an eye be clothed upon 
with the glory of Christ risen. To the brethren in the faith 
who still live in their natural bodies the trumpet shall sig- 
nalize an instant change from the mortal to the immortal 
body. In an atom of time, says the apostle, that is, in the 
least time possible, the change shall take place. Corruption 
and death shall be swallowed up in eternal and incorruptible 
life. One moment they shall be men of the earth, earthy, in 
the next, spiritual men, glorified in the image of the Lord 
of heaven. Oh, for that blissful moment! Who would not 
live to be thus translated into glory ! But while we bide that 
day, there is one thing needful, that we be steadfast in faith, 
prepared to meet our Lord what time he come. Then there 
shall be no time for us, my beloved, to go to them that sell 
and buy oil for our lamps. For in the twinkling of an eye 
the believers shall be clothed upon, to meet the heavenly bride- 
groom. How countless are the brief moments that make up 
our earthly life! Would that we had given them all to the 
Lord! Why not give the few or many that are left to him? 
Lord, make us wholly Thine from now on. We shall never 
be fully appeased in spirit until sin, our old enemy, shall 
be barred from our body and soul; nor shall our jubilee ring 
true until death shall be swallowed up in victory. 

Yea, grant us, dear Lord, this victory, for Thy name's sake 
Ainen. 



564 NOVEMBEB TWENTIETH 



Sfafamfor 3to?nttrtij 



O death, where is thy sting? O grave, where is thy victory? 
The sting of death is sin; and the strength of sin is the law. 
But thanks be to God, which giveth us the victory through our 
Lord Jesus Christ. I. Cor. 15: 55 — 57. 

When this corruptible shall have put on incorruption, and 
this mortal shall have put on immortality, then — and not till 
then — shall be brought to pass the saying that is written, 
Death is swallowed up in victory. When death assailed the 
crucified Prince of Life, it was crushed by his resurrection 
and thus suffered a decisive defeat. But death is not yet 
wholly swallowed up in victory. When Paul triumphantly ex- 
claims, death, where is thy sting? grave, where is thy 
victory ? he takes his stand upon the mount of revelation and 
with the eye of faith sees the victory completed; and rightly 
so. The multitudes of Israel were to sound their trumpets 
even before the walls of Jericho fell, for the city had already 
been given into their hands by the Lord Jehovah. It is pleas- 
ing in God's sight that Ave rejoice in the certainty of faith. 
But, my beloved, how often would we have cause for rejoicing 
here on earth, did we not stand on faith's firm foundation? 
Our feelings are not prone to put on the garb of song. The 
utter defeat of death is foregone, for the Word of God is our 
warrant that death and hell shall be cast into the lake of fire 
(Eev. 20: 14). In the spirit of eternal life given them by 
Christ, his children bear within their hearts an earnest of the 
final overthrow of death's power. Through our Lord Jesus 
Christ the victory, thank God, shall be ours. And this we can 
declare with certainty even while we still feel the sting of 
death. Perhaps the heart of some dearly beloved one was but 
now pierced by death's fatal sting, leaving a rankling wound 
of sorrow in your own bosom. And in a little while the frail 
thread that joins you to this life also shall be severed by death. 



NOVEMBER TWENTY-FIRST 565 

If this were but a process of nature, the body alone would 
suffer ; but death is the wages of sin and as such it has a sting 
for soul and conscience made all the sharper by our sense of 
guilt under the law. Yet, in the precious blood of Jesus there 
is balm and healing for all our wounds, Death is already 
shorn of his power, but my spirit longs for that day when, 
utterly vanquished, he shall no longer be permitted to vex and 
harass me. On that promised day all the hosts of the faithful 
shall gather on the farther shore, like Israel, passed safely 
through the Bed Sea, and there witness how death and all the 
powers of evil shall be engulfed in the sea of God's burning 
wrath. Miriam shall not then be alone to sing the praise of 
God the Deliverer, for the virgin souls of all the ransomed 
shall play upon their harps the new song of the Lamb. The 
last enemy that shall be destroyed is death (v. 26). Even 
now, while still contending with him, we rejoice and sing, 
death, where is thy sting? But far more jubilant shall our 
praises ring in the home of rest, when Christ shall have put 
all enemies under his feet, and death shall be no more. 

Thanks be unto God, who giveth us victory through Christ 
Jesus, our Lord. Amen. 



For we know that if our earthly house of this tabernacle were 
dissolved, we have a building of God, an house not made with 
hands, eternal in the heavens. For in this we groan, earnestly 
desiring to be clothed upon with our house which is from heaven: 
if so be that being clothed we shall not be found naked. For 
we that are in this tabernacle do groan, being burdened: not for 
that we would be unclothed, but clothed upon, that mortality 
might be swallowed up of life. II. Cor. 5: 1 — 4. 

Our earthly tabernacle is the masterpiece from the Creator's 
hand. Such is its texture and construction, that through it 

Daily Meditations, 37. 



566 NOVEMBER TWENTY-FIRST 

our spirit is able to see the wonders of God and to serve him. 
We have every reason to thank God for the tabernacles of the 
flesh. Your earthly tabernacle may be strong, mine frail, that 
of one may be beautiful, that of another plain and common, 
yet they all are God-given, and, with better care on our part, 
might have done greater honor to the Maker. But they are 
tabernacles at best, not fixed and permanent habitations. In 
our earthly pilgrimage we have felt their frailty many a time. 
The storms of life have ofttimes threatened to shatter them, 
and filled our hearts with anguish. Time has told upon the 
fabric, and the tent of many a pilgrim bound for the heavenly 
Zion is beyond repair. Finding our tabernacles poor and un- 
fit, we groan, and God hears our complaint. Likewise the 
Spirit also helpeth our infirmities, making intercession for us 
with groanings which cannot be uttered (Rom. 8: 26). Both 
our spirit and the Spirit of God in us groan for release and 
yearn for that building of God, an house not made with hands, 
eternal in the heavens. But mark, we groan not only with 
longing, but with fear and anxiety for the day when this 
earthly house shall fall to ruin and decay. Death was pecu- 
liarly repulsive to Paul, who groaned in his earnest desire to 
be clothed upon, not unclothed by yielding up his body to dis- 
solution. And so with all those that have deeply pondered the 
state of the dead. But he that dissolves our earthly house 
is the same that made it. We may trust him to find the best 
time for our departure from this fleshly habitation. Why 
should not we also have the privilege of expecting the coming 
of Christ in our day and generation. If the apostles rejoiced 
in the hope of being translated while in the flesh and clothed 
upon with glory, why not we of the latter days ? Yea, come 
quickly, Christ Jesus, ere our tabernacles be dissolved, that 
we who are Thine through faith may be clothed upon with 
heavenly raiments at Thy coming. If so be, then we would 



NOVEMBER TWENTY-SECOND 567 

not be found naked, that is, bodiless in the abode of the dead, 
but would be clothed with celestial glory in the twinkling of 
an eye. But if we must be unclothed in death, let us yet be 
of good cheer, for we have a building of God, eternal in 
heaven. While Israel during their sojourn in the desert 
lived in tents, they oftentimes longed for the Land of Prom- 
ise. The hardships of camp life grew less burdensome at the 
thought of the permanent abodes awaiting them, and after 
having entered the land of Canaan, the feast of tabernacles 
was yearly observed in remembrance of their dwelling in 
tents, and in gratitude for permanent homes in a fertile land. 
For us also there are great blessings in store beyond death's 
Jordan. There we shall hold an eternal festival of rejoicing 
and thanksgiving, after Thou, Lord, hath gathered in Thy 
corn and Thy wine (Deut. 16: 13). If we through faith 
spy but a glimpse of that blessed land, our groanings shall 
be turned into praise, our fears to joy, our anxiety for the 
hour of death to resigned and patient waiting for the day of 
our deliverance. 

Lord God, my groanings are not unknown to Thee; Thou 
changest my anguish into rejoicing: body and spirit, I give 
myself into Thy keeping. Amen. 

Now he that hath wrought us for the selfsame thing is God, 
who also hath given unto us the earnest of the Spirit. There- 
fore we are always confident, knowing that, whilst we are at 
home in the body, we are absent from the Lord: (for we walk 
by faith, not by sight:) we are confident, I say, and willing rather 
to be absent from the body, and to be present with the Lord. 
Wherefore we labour, that, whether present or absent, we may 
be accepted of him. II. Cor. 5: 5 — 9. 

In matters of spiritual bearing greater uncertainty than in 



56& NOVEMBER TWENTY-SECOND 

any other sphere prevails among most men. We cannot know 
anything positively, they say. We can only assume and con- 
jecture, that is all. It is all guesswork — that is their final 
verdict. The apostle, on the other hand, enters into the 
sphere of spiritual things proclaiming in the name of all the 
brethren, We know. And what are we confident of, what do 
we know? It is this, that death shall be swallowed up in 
life. Death shall be driven from his last stronghold in our 
mortal being. Christ grants unto his own the life everlasting. 
Our knowledge of this we have not from the storehouses of 
worldly wisdom. It wells up fresh in our hearts, drawn from 
the fountainhead of the Spirit. Since the worldly-wise are 
uncertain of spiritual truths, they are also hopeless of things 
eternal. An obscure, doubtful, indefinite idea of the here- 
after breeds despair. By their fear of death they are en- 
slaved. In contrast to this skepticism, the apostle here raises 
the banner of Christian faith, saying, We are always confi- 
dent. How then? Has bodily pain no repulsiveness for us, 
and death no terror for our natural man? Yes; the apostle 
has just stated that we are burdened, and groan for fear of 
being unclothed. Nevertheless, we are confident, knowing 
that we are bound for our heavenly home and the presence of 
the Lord. Fear and anxiety will beset us, and our heart will 
be often oppressed, it cannot be otherwise, for while we are 
at home in the body, we are absent from the Lord. Being 
away from our true home and Father, what can we expect but 
want and hardship ? We are travelers, living in tents, we are 
molested by enemies, we are beset by outward troubles and 
inward sufferings, yet, relying on the testimony of the Spirit, 
we know whither leads our way and press confidently on. 
When at length we shall meet our dear Saviour in glory, we 
will not count the cost, forgetting all the trials and afflictions 
of our journey out of bondage. As yet we walk by faith, not 



NOVEMBER TWENTY-THIRD 



by sight; we love but him that we cannot see, and this makes 
all the world to us a hollow mockery and an empty show. 
Being absent from the Lord, we are away from home. When 
we shall see him, we shall stand boldly forth in his presence, 
wherefore we now must strive to be acceptable to him. This, 
we maintain, is the only honor that may properly be sought 
by God's children here below, and, we may add, the only 
honor worthy of the name. Brother, dear brother, go search 
your own heart and make sure that you are in the company 
of them that journey on to the true home on high. This you 
shall know thereby, that you labor to be accepted of the Lord 
Jesus Christ. Father in heaven, my soul yearneth for its 
eternal home with Thee. Amen. 



Nntmnfor afoi?ntg4fftr& 

For we must all appear before the judgment seat of Christ; 
that every one may receive the things done in his body, accord- 
ing that he hath done, whether it be good o** bad. II. Cor. 5: 10. 

No doubt can arise as to who are meant in this passage. 
We that labor to be accepted of him must all appear before 
Christ in judgment. The whole foregoing chapter clearly 
shows that all believers must come to the bar of God. There 
are those who have maintained that the bride of Jesus shall 
be exempt from judgment. But no ; we must, on the contrary, 
insist on this point as being one of very great importance. 
Here lies a most solemn truth. We shall stand before the 
great white throne of heaven and in the searching light of 
that radiant tribunal appear just such as we are. The body 
shall no longer be a covering to hide the true inwardness of 
man, but a means of revealing all that is in him. Before 
the judgment seat of Christ, our very self shall be manifest 
to him, to ourselves, and to one another. Not only shall we 



570 NOVEMBER TWENTY-THIRD 

feel that salvation is ours, but it shall be an accomplished 
fact, manifest to all eyes. By this assurance all fear of 
appearing before the judgment bar shall be banished from the 
hearts of God's people. Yet even to them the throne of 
grace and mercy shall be a judgment seat. There every one 
shall be judged according to what he has done. That which 
has been forgiven shall always remain forgiven. What the 
Lord has once granted us shall not be taken away. Yet the 
children of God have, through sins, errors, and shortcomings, 
more or less impeded their growth in grace, and so each one 
shall receive according as his deeds have been good or bad, 
falling more or less short, not because of any one transgres- 
sion, but owing to arrested spiritual development through 
the baneful influence of evil. The good that they have done 
shall be returned to them, deed for deed, passed upon by the 
Lord, and multiplied by the manifold grace of God far be- 
yond human expectation. The Lord himself has put out 
their talents at usury. What strange and overwhelming bliss 
to reap an hundredfold of every good seed sown in life ! It 
were meet that we often pondered this truth. But you also, 
who have lived your life aloof from God, shall have your evil 
deeds manifoldly visited upon you. Not one transgression 
of yours is blotted out through forgiveness. Your sinful life, 
through childhood, youth, maturity, and old age, shall be 
returned to you in all its hideousness. Can we conceive of a 
more righteous judgment than this, that the life you would 
not give to God shall be your own forever. Though no harsher 
verdict be rendered, what doom can be more terrible than 
that of everlasting remorse and the prickings of conscience 
for having neglected so great salvation. Lord in heaven, 
rouse us to a realizing sense of the awful weight and re- 
sponsibility of this present life for the sake of Thy Son Jesus 
Christ. Amen. 



NOVEMBER TWENTY-FOURTH 571 

I would not have you to be ignorant, brethren, concerning 
them which are asleep, that ye sorrow not, even as others which 
have no hope. For if we believe that Jesus died and rose again, 
even so them also which sleep in Jesus will God bring with him. 
I. Thess. 4: 13, 14. 

The assurance of the Saviour's advent, and the hope that 
it will speedily come to pass, fill the hearts of God's children 
with heavenly joy. It cannot be otherwise. When the con- 
science is cleansed in the blood of Jesus, and the spirit of 
adoption reigns in the heart, then the word of the coming of 
Jesus brings the purest joy. The joy of the members of the 
church in Thessalonica was of the genuine, childlike kind. 
It was in some measure clouded by their ignorance concerning 
the fate of their departed brethren, but after they had been 
instructed and were assured that the dead in Christ would 
meet the Lord in the clouds on the day of his coming, their 
joy was so much the greater. Paul regarded it his duty to 
correct their misconception, but he did not attempt to check 
their joy in the expectation of the coming of Jesus. He 
himself cherished the hope of still living when the Lord 
Jesus should come to claim his bride, and how could he 
then discourage others that rejoiced in the same hope? And 
this desire was not a mere caprice on his part, but rather a 
deep-seated conviction. The Thessalonians indulged in some 
extravagant notions which even induced them to lay aside 
their business and cease from work while waiting for the ad- 
vent of the Lord, but we feel certain that after the}' had re- 
ceived this admonition from the apostle, they willingly submit- 
ted to his direction. But they did not therefore cease to look 
for their Lord and to rejoice in the hope of his speedy coming. 
There are those who regard the doctrine of the second coming 
of the Lord as odd and extravagant — possibly because they 



572 XOVEMBEB TWENTY-FIFTH 

themselves experience no joy at the thought of his coming. 
Such a questioning of the truth of this doctrine calls for a 
rigid self-examination. If the Lord should come while you 
were still living here on earth — answer, as in the presence of 
God, — do you believe that day would be the most joyful 
day of your life ? Ah, if you believe in Jesus, then bide his 
coming and rejoice in hope! The thought, "My Lord de- 
layeth his coming," dampens the joy of the bride; the assur- 
ance of his speedy coming gives her new strength. If onh* 
those that are alive and remain at the time of the Lord's 
returning are to wait for him, who will then be able to tell 
who are to wait for him, and who are not? Did not Jesus 
say that we all should be "like unto men that wait for their 
Lord" ? But how can you be like unto them that wait, with- 
out yourself waiting? Oh, my brother, be one of those that 
really wait for the Lord, and if your heart rejoices in this 
expectation, let no one rob you of your joy ! 

Lord, I am Thine. Fill also my heart with a joyful, 
childlike hope of Thy coming. Amen. 

Nnttrafor Sfatttttg-fiftlj 

We are bound to thank God always for you, brethren, as it is 
meet, because that your faith groweth exceedingly, and the chari- 
ty of every one of you all toward each other aboundeth; so that 
we ourselves glory in you in the churches of God for your pa- 
tience and faith in all your persecutions and tribulations that ye 
endure. Which is a manifest token of the righteous judgment 
of God, that ye may be counted worthy of the kingdom of God, 
for which ye also suffer: seeing it is a righteous thing with God 
to recompense tribulation to them that trouble you; and to you 
who are troubled rest with us, when the Lord Jesus shall be re- 
vealed from heaven with his mighty angels. II. Thess. 1: 3 — 7. 

In the heart of every man there is a deeply seated con- 
sciousness of a righteous judgment of God. This conscious- 



NOVEMBER TWENTY-FIFTH 573 

ness is as original as the consciousness of the existence of a 
living, personal God. Whenever the voice of conscience is 
heard it reminds ns of a final judgment of God affecting the 
whole world. Whenever as a father or as a mother you dis- 
pense justice in your own house you thereby acknowledge a 
future righteous judgment of God upon your own life. Every 
judicial proceeding here on earth bears testimony to that 
great day when the eternal judgment will take place, and 
God will pronounce sentence upon the quick and the dead. 
Whenever God takes the unrighteous to task he gives an 
earnest of the final day of accounting and judgment at 
the end of time. Even the sufferings of God's children here 
on earth are a manifest token of the righteous judgment of 
God. Faith and charity abounded among the Thessalonians 
in such a measure that among the other churches the apostle 
gloried in their vigorous Christian life. And yet, richly 
blessed, as were these dear followers of Jesus, they were made 
to bear severe afflictions. These sufferings were indicative of 
the righteous judgment with which God shall visit those who 
oppress his people; for this was a righteous thing with God. 
The patience and faith of God's children are purified in 
suffering. But woe unto that man that troubles God's chil- 
dren. He thereby dishonors God, who dwells in them, and 
he therefore incurs the judgment of God. Without being 
actuated by a spirit of vengeance against the ungodly, it is 
therefore proper and right for God's children to yearn for 
the day when the omnipotent and righteous judgments of 
God will be pronounced, and both the righteous and the un- 
righteous will receive a just recompense or reward. Let us 
now, keeping in view the final judgment day, examine our- 
selves, whether we be among those who suffer for the name 
of Jesus, or among those who oppress the righteous. Xot all 
those who suffer in this present world will find comfort in 



574 NOVEMBEB TWENTY-SIXTH 

the world to come, but only those who have suffered in the 
Lord and for the Lord. Yea, let us always keep before our 
eyes the final judgment. As a rule, the older a person grows, 
the more he lives in the past ; as the final hour of accounting 
draws nigh, he endeavors more and more to banish that hour 
from his mind and thoughts. Old people love to live in the 
past; the middle-aged man, in the full vigor of his manhood, 
has no thought for anything but the present; the children 
and youth look towards the future. Let us be children in 
this that we live for that day which marks the end of our 
alotted days of grace here upon earth. I know, Lord, that 
Thy judgments are right, and that Thou in faithfulness hast 
afflicted me (Ps. 119: 75). Amen. 

As in Adam all die, even so in Christ shall all be made alive. 
But every man in his own order: Christ the firstfruits; afterward 
they that are Christ's at his coming. Then cometh the end, when 
he shall have delivered up the kingdom to God, even the Father; 
when he shall put down all rule and all authority and power. 
For he must reign, till he hath put all enemies under his feet. 
The last enemy that shall be destroyed is death. I. Cor. 15: 
22—26. 

One man, Adam, has brought death to all mankind; 
another man, Jesus, is the cause of all mankind being 
made alive. The apostle here describes the resurrection and 
attendant occurrences in their proper order. The risen ones 
appear to the apostle as a troop of soldiers. First comes 
Christ, the captain of salvation, the firstfruits. He is the 
Valiant One who has broken through (Micah 2 : 13) the hosts 
of death, sin, and Satan. The crown of eternal life adorns 
his head, righteousness and light are his garment, and the 
government is upon his shoulders. Next come those who are 



NOVEMBER TWENTY-SIXTH 



Christ's. The time of their resurrection is at Christ's com- 
ing. The time elapsing between the resurrection of the 
leader and that of the rank and file may seem very long to us ; 
to God, who reckons time and the seasons by another standard 
than ours, it is very short. The first company is clothed in 
shining silk, and the name of the King is in their foreheads 
(Rev. 22 : 4) ; prophets, kings, champions of the faith, mar- 
tyrs, the last, the least, the poor, all have overcome by the 
blood of the Lamb. After that, we do not know how long, 
but as if the eye of the apostle could no longer follow the 
advancing hosts, he merely says, Then cometh the end. That 
is to say, the general resurrection, which comes after the 
first, or the resurrection of the just. Upon this follows that 
solemn act when Jesus delivers up the kingdom to God the 
Father after having put down all rule and all authority and 
power. That kingdom which the poor carpenter of Nazareth, 
on his first return to his native place, declared to be nigh, 
that same kingdom is now complete in heavenly majesty, to 
be delivered up to the Father. By his blood he has gained 
it, through his power he has preserved it, by his faithful Holy 
Spirit he has extended and developed it to the day of com- 
pletion. The tares are gathered up from among the wheat, 
bound in bundles, and burned. The net is drawn to shore, 
the bad fishes are cast away. All trace of human weakness, 
every limitation of time and space, has disappeared. The 
kingdom is revealed as a kingdom of glory, and all the innu- 
merable multitude of the blessed join in the song to the glory 
of God and the Lamb. The last enemy, death, is destroyed. 
God be praised ! — it was the last. God has continually given 
his people victory here upon earth; one enemy after another 
has been vanquished, but as soon as one enemy has been put 
down, another has risen up. There was never a day free 
from strife. But a day has come when the last enemy is not 



676 NOVEMBEB TWENTY-SEVENTH 

only defeated, but utterly destroyed, and the eternal sabbath 
rest has set in, complete, abundant, as God delights to bestow 
it upon his people. Amen. 

And I saw a great white throne, and him that sat on it, from 
whose face the earth and the heaven fled away; and there was 
found no place for them. And I saw the dead, small and great, 
stand before God; and the books were opened: and another book 
was opened, which is the book of life: and the dead were judged 
out of those things which were written in the books, according 
to their works. Rev. 20: 11, 12. 

All the diversified events of the latter times have come to 
a close. The millennium is ended; the devil, the beast, and 
the false prophet are cast into the lake of fire. The present 
order of things is now finished. Only the great consum- 
mation when judgment will be passed remains. I beheld 
till the thrones were cast down, and the Ancient of clays did 
sit, whose garment was white as snow, his throne was like 
the fiery flame (Dan. 7:9). Thus the prophet in the Old 
Testament beheld the Lord and his throne, and the prophet of 
the New Testament beheld the same in the vision of the great 
white throne. The throne is great, representing the majesty 
of God. The judgment is the last great judgment, from which 
there is no appeal, and to which all other judgments are re- 
ferred for final review. The throne is white, signifying God's 
purity and holiness; each one shall receive according to his 
works, and no one shall escape God's judgment. But how 
many there are who would wish to escape that fearful day 
if it were possible ! The earth and the heaven fled away 
from his holy face, and disappeared, as the autumnal storm 
sweeps away the withered leaves. And with them all those 
things in which the carnal mind found its delight were carried 



NOVEMBER TWENTY-EIGHTH 577 

away. How the wicked sinner would love to save for his own 
use something of that which so delighted his soul, while he 
lived here on earth ! But not so, it eludes his grasp and is 
hopelessly and everlastingly lost. Without cloak or cover each 
one must appear before God. This is the very thing we should 
have done long before. He who here on earth is accustomed 
to stand before God in his povert}* and sin, with no attempt 
at concealment, will surely not dread to appear before God 
on that day. And now the books are opened. In these are 
recorded the deeds done in the body, and the record is true. 
Now they are opened, and judgment is pronounced according 
to the record there contained. But at the same time another 
book is opened, — the book of life. There are to be found the 
names of all God's children. Without this book as a supple- 
ment to the other books, which contain the record of our deeds, 
there would be no ground for hope to any sinful man, whether 
his sins be few or many. Yea, the book of life is the prin- 
cipal book, where not a single deed is taken into account, but 
all is grace, free and abundant grace. God be praised that 
through the cleansing of the blood of the Lamb my name is 
also written on those pages. Dear heavenly Father, inscribe 
there also the names of those that are near and dear to me, 
and of many others, Thou, who carriest Thy lambs in Thy 
bosom and leadest them by Thy Spirit. Amen. 

Nmtember ®ttt£tttg-rigljtlj 

And to you who are troubled rest with us, when the Lord Jesus 
shall be revealed from heaven with his mighty angels, in flaming 
fire taking vengeance on them that know not God, and that obey 
not the gospel of our Lord Jesus Christ: who shall be punished 
with everlasting destruction from the presence of the Lord, and 
from the glory of his power. II. Thess. 1: 7 — 9. 

Let us never forget the cost to our dear Saviour of that 



578 NOVEMBER TWENTY-EIGHTH 

gospel which now rings throughout the world. The message 
was to proclaim blood-bought freedom to all mankind, hence 
the stupendous cost. The glad tidings were to be brought to 
the door of every heart, no matter what spirit dwelt therein, 
offering atonement of God with man. There was to be no 
need of inquiry as to the merit of those to whom the gospel 
was sent. The purchase therefore cost God the Father the 
precious life of his only begotten Son, who bore upon the 
accursed tree the sins of the world. Even to your heart has 
come this blessed evangel. When the messenger knocked at 
your door, did you fully understand that the question of your 
salvation or condemnation was at stake? Were you able to 
grasp the divine truth that God, the just and righteous, who* 
shall one day judge your life, offered you, free and without 
cost, the fruits of the obedient sufferings of the Son? If so, 
could you still shut your heart to the blessed appeal ? In any 
event, God did not prove vengeful, but sent his Holy Spirit 
again and again to the very door from which he had been 
spurned, renewing the offer of righteousness through Christ's 
merit. Pray, have you still the heart to reject the gospel of 
salvation, and if so, how shall you escape his just wrath? 
Your guilt is no longer an obstacle, for that Christ blotted 
out with his sacred blood. Nay, if you must needs be judged, 
your doom shall be: he obeyed not the gospel, he knew not 
God, therefore he shall be punished with everlasting destruc- 
tion from the presence of the Lord, and from the glory of 
his power. How dark must be that place which is not lighted 
with the glory of the Lord's countenance, how dismal the 
abyss pierced by no ray of celestial glory! This world is 
dark indeed, but we live, move, and have our being in him 
who fills the earth with his mercy. But imagine, if you can, 
the utter darkness of that dungeon of the lost upon whom 
God has turned his back forever. When at eventide the sun 



NOVEMBER TWENTY-NINTH 579 

sinks below the horizon, this may serve to remind ns that wc 
should seek with fear and trembling to escape that darkness 
which shall never be dispelled by the sun of righteousness. 
Even to-night God would speak his message to your heart. 
Obey, then, the gospel ! The first step in the path of right- 
eousness is to bring your sins to the mercy seat; the second, 
to believe in the cleansing power of Christ's blood. Behold, 
I stand at the door, and knock: if any man hear my voice, 
and open the door, I will come in to him, and will sup with 
him, and he with me (Eev. 3: 20). 

Dear Lord and Master, I hear and feel the knock of Thy 
hand upon the door of my heart this hour. Come in, Lord, 
and tarry with me, and let me abide with Thee. Amen. 



Nowmbrr afttnmtg-ttwttt 

When he shall come to be glorified in his saints, and to be 
admired in all them that believe (because our testimony among 
you was believed) in that day. II. Thess. 1: 10. 

Of Christ, the corner stone of our faith, his followers in all 
times have confessed. This is the Lord's doing; it is marvel- 
ous in our eyes (Ps. 118: 23). We have admired his love 
and faithfulness, his mercy and longsuffering ; we have ad- 
mired him martered on the cross, and exalted on the right 
hand of the Father in glory. To our delight we have some- 
times recognized the faint image of Christ in one another, 
faint because of the sad lack of brotherly love in our hearts. 
The Spirit also has testified to the birth of his life within us, 
albeit in these things we must be guided by faith, not by 
sight. But when he shall come to be glorified in his saints, 
he shall be admired in all them that believe. If, before that- 
day comes, our hearts, though hard as the iron, shall have 
been set aglow by the sacred fire of his love, so as to become 



580 NOVEMBER TWENTY-NINTH 

pliant to GotPs will, they shall then be formed more perfectly 
into the image of Christ, and his divine essence shall be more 
clearly manifested in the brethren. In any brother you may 
look upon, you shall then see Jesus and him alone, reflected 
in man to the greater glory of God. Some have wondered 
whether the blest in heaven shall ever be able to turn their 
admiring eyes from their Eedcemer to look upon one another. 
They doubtless shall, but only to admire him also as imaged 
forth in those who have been changed into his likeness. It 
may be that I shall be able to look upon my own self, happy 
in the discovery of his glorious image in me. For in his 
faithful Christ shall be all in all, even as he has done all for 
them. They have striven in some measure to glorify him on 
earth, therefore Christ shall condescend to be glorified in his 
saints on the day of his coming. He shall be admired and 
glorified in all them that believe, not in the great saints alone, 
but in the lowliest member of his body, the church. Then, 
as always before, there is but one thing needful, namely, faith 
in him. God justifies and sanctifies man through faith alone, 
so also he shall glorify the believers only. Have you received 
the message of the Spirit in faith, or in doubt? Have you 
accepted salvation, or rejected it in unbelief? That is the 
one vital question for you, as for every soul. The eyes of the 
Lord shall look for faith, even when he cometh in a cloud 
with power and great glory. If the love of Jesus is kindled 
in your heart, and shall be found burning when he comes, 
that sacred fire shall flame up into heavenly glory; if 
quenched, his coming cannot change your darkness into light. 
Dear Christian, light your lamp and keep it burning until 
the bridegroom shall come. 

I beseech Thee, Lord Jesus, fill me with Thy glory when 
Thou comes t. Amen. 



NOVEMBER THIRTIETH 581 



Nnuemfor QJijtrttrt!} 

And the sea gave up the dead which were in it; and death and 
hell delivered up the dead which were in them: and they were 
judged every man according to their works. And death and hell 
were cast into the lake of fire. This is the second death. And 
whosoever was not found written in the book of life was cast 
into the lake of fire. Rev. 20: 13—15. 

The sea shall give up the dead. Up to that day the sea 
has constantly taken tribute of the living. Thousands every 
year have been swallowed up by the deep, and none have been 
returned. God only knows what tears have been shed for sons 
and daughters hidden in the depths of the sea against the day 
of resurrection; he alone has numbered the sighs and moans 
of the widows. The strong and youthful, as well as the old 
and decrepit, have been claimed by the waves, but now comes 
the day when the glutted seas shall be made to give up their 
victims. At that final accounting all that has been unjustly 
taken shall be restored. The sea, the earth, aye, even death 
and hell must then give up their dead. To the mountains 
and the deep, even to the uttermost ends of the earth, shall 
sound the command of the Lord, Yield up ! And the caverns 
of the deep shall open, the locks and bars of death's dungeon 
shall be broken, while heaven's gates shall swing ajar to re- 
ceive the faithful. To the Almighty all other strength is 
but weakness. At his beck the strongest shall fall down 
before him, and his word shall loose the firmest embrace. 
Down into the lake of fire shall be hurled all that have re- 
jected God's gracious gift of life eternal. Before the spiritual 
eyes of the prophetic apostle, Satan was the first to be cast 
into the fiery lake; then followed the beast and the false 
prophet. At last even death and hell were cast into that 
lake, together with all that were not enrolled in the book of 
life. All the things which have caused God's people pain 

Daily Meditations. 38. 



582 DECEMBER FIRST 



and sorrow, fear and anxiety, shall be gathered in their place. 
Heaven will not be heaven to the chosen of God, unless a 
separation takes place. Death, the world, the devil, and all 
evil things, all the temporal afflictions of the righteous shall 
be removed. These shall all be swallowed up in the second, 
the eternal death. And whosoever is not found written in 
the book of life shall be cast into the lake of fire. Only those 
whose names are recorded in the book of the Lamb shall enter 
through the gates of the holy city. By the testimony of that- 
book shall all the world be judged. That other sacred book, 
the Holy Scriptures, was the criterion on earth according to 
which the names were entered by God's own hand in the 
book of life. One thing, dear friends, is needful, to live by 
faith in Christ Jesus. Holy Spirit, write this deep into the 
tablets of my heart ! What if our names be unknown or for- 
gotten in this world, so they are recorded in heaven, in the 
book of life, which shall remain when the heavens shall be 
rolled together as a scroll, and all the books of the world shall 
have been consumed by fire. 

Lord God, hear our prayers, and save us by Thy grace. 
Amen. 

And that, knowing the time, that now it is high time to awake 
out of sleep: for now is our salvation nearer than when we be- 
lieved. The night is far spent, the day is at hand: let us there- 
fore cast off the works of darkness, and let us put on the armour 
of light. Rom. 13: 11, 12. 

From night, through dawn, to day, such is the gradual un- 
folding in the kingdom of God. The Old Testament was the 
night, a starlit, beautiful night, illuminated by the light 
of the promises. The New Testament is the dawn ; the night 
is far spent, and the day is at hand. The starlight of the 



DECEMBER FIRST 583 



promises is blended with the light of the rising sun, Jesus. 
But when all our sins, and all our darkness, and all the 
shadows of life have disappeared, then the full day, the eter- 
nal day of salvation, shall have come. In the kingdom of 
the prince of this world there is also some light, but it is an 
artificial light and it will sooner or later surely fail. This 
light will not suffice for the dark valley of the shadow of 
death. But beyond the dark valley of death lies the eternal 
night and outer darkness, away from the presence of the Lord, 
and from the glory of his power. We who believe await the 
full light of day in the heavenly city, where there is no need 
of the sun, neither of the moon, for the glory of God lightens 
it, and the Lamb is the light thereof. There the days of our 
mourning shall be ended, for the Lord shall be unto us an 
everlasting light. Whosoever looks for that day must rouse 
himself from sleep. A person can ill afford to sleep when the 
morning sun is shining in his face. The best cure for spirit- 
ual sleepiness is to permit Christ, the sun of righteousness, 
to shine into our eyes and into our heart. Paul therefore 
says, Let us awake out of sleep for the night is far spent and 
the day is at hand. Xotice that he speaks thus to believers. 
We who believe are like men who, upon arising from their 
couches, rub the sleep out of their eyes. Indeed, we are still 
far from being fully awake. We are not awake to our duties 
as children of light, and this is owing to the fact that we so 
little appreciate the value of Christ himself, our light and 
our life. My dear brother, place yourself before Jesus, and 
allow his love for you, manifested in his death, and his holy 
example, shine into your eyes, and you will find a vast 
amount of half-heartedness in your life ; and you will also find 
that a great deal of what you believe to be Christian expe- 
riences in your life in reality is nothing but sentiment or 
mere empty knowledge. Our salvation is now nearer than 



584 DECEMBER SECOND 



when we first believed. The brief space of time in which we 
may put on the armor of light and fight the good fight will 
soon be at an end. The marriage feast of the Lamb approaches 
nearer and nearer every passing day. May we then be found 
in Jesus, adorned and ready to enter in with him to the 
marriage. Amen. 



Btttmbw £>tttmb 

Let us walk honestly, as in the day; not in rioting and drunken- 
ness, not in chambering and wantonness, not in strife and envy- 
ing. But put ye on the Lord Jesus Christ, and make not provi- 
sion for the flesh, to fulfil the lusts thereof. Rom. 13: 13, 14. 

The figure of an awakening from sleep is continued in these 
verses. As a man upon arising from his bed dresses himself 
that he may be ready for the day's work before him, so it is 
necessary for him who has been awakened from his sleep in 
sin to put on the Lord Jesus Christ. From one point of view 
it is true that the believer has already put on the Lord Jesus 
Christ, as Paul says: "As many of you as have been bap- 
tized into Christ have put on Christ" (Gal. 3 : 27). Through 
faith we enter into the same relation with God as the Son 
to the Father, we become partakers in his sonship and his 
favor with God. Even he who is the weakest in the faith has 
put on Christ. But from another point of view the putting on 
of Christ by the believer is a thing but just begun. We mean 
the appropriation of the Christ-life by faith. Brother, what 
has been your success in this putting on of Christ ? Have you 
"put on" those pure and holy lips, that never spoke guile, 
that never uttered contentious words? Have you "put on" 
that loving heart that never knew envy but whose joy it was 
to make sacrifices for others ? Have you "put on" that gener- 
ous hand that ever ministered to poverty and need, — that 



DECEMBEB SECOND 585 



foot that ever sought the erring and lost, — those eyes that 
looked ever to God, — and those ears that hearkened ever to 
the voice of the Lord ? It can never be too strongly empha- 
sized that we must put on the Lord Jesus Christ. Of what 
avail is it that we assume a certain piety or religiosity but 
fail to put on Christ? A soldier must wear the uniform of 
his country. The Christian soldier must put on Christ. Sa- 
tan's servants bear the livery of their master: reveling and 
drunkenness, fornication and licentiousness, wrangling and 
envy. The followers of Jesus must certainly make provi- 
sion for the flesh or the body but not in such a way that 
lust is thereby engendered. The one extreme lies in the neg- 
lecting of the body and in not giving it any honor to the 
satisfying of the flesh (Col. 2 : 23) ; the other extreme lies in 
having an undue regard for the body, so that the satis- 
fying of its rightful demands leads to the awakening of evil 
lusts. But if we consistently strive to put on the Lord Jesus 
Christ we shall find the golden mean for a normal and healthy 
development of both body and soul. What a glorious purpose 
it is to put on Christ, — great with respect to the prize which 
is gained by our soul for eternity, and great also with re- 
spect to the blessed conversation among our fellow men which 
will follow as a natural result! May I therefore ask myself 
this night before I go to rest whether I have made any prog- 
ress this day in the putting on of Christ. Should not the 
bride take special care that her wedding garments be prepared 
and ready at hand against the day of her marriage? Lord 
Jesus, do Thou clothe me in the garb of Thine own right- 
eousness. Amen. 



586 DECEMBER THIRD 



immfor Styirii 



Blessed be the God and Father of our Lord Jesus Christ, who 
hath blessed us with all spiritual blessings in heavenly places in 
Christ: according as he hath chosen us in him before the founda- 
tion of the world, that we should be holy and without blame be- 
fore him in love: having predestinated us unto the adoption of 
children by Jesus Christ to himself, according to the good pleas- 
ure of his will, to the praise of the glory of his grace, wherein 
he hath made us accepted in the beloved. In whom we have re- 
demption through his blood; the forgiveness of sins, according 
to the riches of his grace. Eph. 1: 3 — 7. 

"Blessed be God !" At the time of Christ's advent to Jeru- 
salem, a few days before his death on the cross, the multitudes 
cried, Blessed is he that cometh in the name of the Lord! 
This is therefore truly an Advent song. But how much more 
full of meaning does it here issue forth from the heart of 
the apostle, than when it fell upon the Saviour's ears on 
the slopes of the Mount of Olives. The apostle had tasted the 
redemption through his blood, the forgiveness of sins, and 
the joy of God's adopted children. Therefore he could, from 
an overflowing heart, bless God. my soul, is this your song 
also? Do you bless God and the Father of our Lord Jesus 
Christ for the forgiveness of sins? This Advent song will be 
sung throughout eternity around the throne of God and the 
Lamb, and must therefore be the song of the children of God 
while here upon earth. When the apostle here blessed God 
for the forgiveness of sins, he had already been a Christian 
for more than twenty years. He had therefore made great 
strides towards perfection, but the song of his heart, the song 
of forgiveness through the blood of Jesus, was as fervid as 
ever. my soul, join in the song of this holy man of God. 
He was in prison, alone and forsaken, but the peace of the for- 
giveness of sins attuned his heart to jubilant song. my 



DECEMBER THIRD 587 



soul, be not disquieted, but sing with 303- in this blessed Ad- 
vent season. The forgiveness of sins is closely connected with 
the adoption of children of God. Hence Paul also mentions 
this in his song of praise : Blessed be God who hath blessed 

us with all spiritual blessings having predestinated 

us unto the adoption of children by Jesus Christ to himself. 
Paul was an apostle, but he was something far more — he was 
a child of God. He had labored more than the others, but 
still more — he was a child of God. Blessed be God and the 
Father of my Lord Jesus Christ; when he forgave me my 
sins he also pressed me to his bosom as his child. And all 
this is by grace, by an infinite love that constrained the only 
begotten Son to descend to earth to shed his blood. Should 
not, then, many a "Blessed be God [" in this Advent season 
rise from my soul to my Father in heaven ? Yes, verily, again 
and again will I bless him. The good pleasure of the Father 
to grant to the world forgiveness of sins through Christ, is 
not a thought of yesterday or to-day; no, he has chosen us in 
Christ before the foundation of the world. Before the moun- 
tains and hills were brought forth God decreed, in Christ, to 
save all who would humble themselves and receive salvation 
as a free gift; therefore, though the mountains depart and the 
hills be removed, the covenant of God's peace shall abide 
forever. Lift up your eyes unto the everlasting hills. God's 
thoughts of peace and salvation are eternal and immutable. 
They concern you, and are so faithful and trustworthy that 
with full assurance of heart you ma} T sing the praises of your 
God and Father. 

Blessed be Thou, God, who hast loved me and redeemed 
me from all my sins to be Thy child ! Amen. 



588 DECEMBER FOURTH 



9mmb?r 3famrilj 



In whom we have redemption through his blood, the forgive- 
ness of sins, according to the riches of his grace; wherein he 
hath abounded toward us in all wisdom and prudence; having 
made known unto us the mystery of his will, according to his 
good pleasure which he hath purposed in himself: that in the 
dispensation of the fulness of times he might gather together 
in one all things in Christ, both which are in heaven, and which 
are on earth. Eph. 1: 7 — 10. 

Forgiveness of sins and sonship with God are the two great 
themes of the song of praise contained in the first chapter of 
the Epistle to the Ephesians. And surely these gifts are so 
glorious that he who has received them may well attune his 
heart to praise. But their value, great as it is in itself, 
is increased when we consider the manner in which they have 
been bestowed as well as the purpose for which they have been 
given. By grace alone God forgives our sins and adopts us 
as children in Christ Jesus. "In him/' "in him," — this phrase 
is repeated again and again in this song of praise. The 
apostle's heart overflowed with joy at the thought that he 
owned all this in Christ Jesus. "According to his good 
pleasure which he hath purposed in himself," "according to 
the good pleasure of his will"; in this way we have been 
cleansed through the blood of Jesus, in this way we have been 
adopted into sonship with God. It is all a gift, for no merit 
of our own, to all who receive Jesus by faith. Further, God 
bestows these gifts in abundant measure. Hear the apostle's 
words : "According to the riches of his grace, wherein he hath 
abounded toward us in all wisdom and prudence"; and, 
"Who hath blessed us with all spiritual blessings in heavenly 
places in Christ." It is well that God's saving grace is free 
and without price. It is well for him who is poor in spirit, — 
well for him when day by day his spirit seems to grow yet 



DECEMBER FIFTH 589 



more poor. Again how blessed it is that forgiveness and son- 
ship are bestowed upon us in such abundant measure ! The 
more we draw from the fountain, the richer the supply of 
living water. Faith in God's constancy and continued willing- 
ness to forgive sometimes fails God's faint-hearted children, 
but the good pleasure of God can never fail. Even though 
the measure of my sins be great, the riches of God's grace are 
yet greater ; and therefore I will say, "Blessed be God." With 
reference to the purpose of these gifts the apostle often uses 
the words, "to the praise of his glory." By receiving these 
gifts my soul is filled with the joy and peace which is past 
all understanding, and it redounds to the praise of the glory 
of my heavenly Father that he has given them to me. Truly, 
"He doeth all things well." But not until the Lord through 
the atonement wrought by his Son shall have brought all 
things to bow at his feet and all that which has been dis- 
united shall have been reunited in him, — not until then will 
we be able to grasp the infinite riches of God's grace. To him, 
therefore, be all the praise and the glory, now and in eternity. 
Amen. 



immfor Jftfilf 



In whom also we have obtained an inheritance, being pre- 
destinated according to the purpose of him who worketh all 
things after the counsel of his own will; that we should be to 
the praise of his glory, who first trusted in Christ. In whom 
ye also trusted, after that ye heard the word of truth, the gospel 
of your salvation: in whom also after that ye believed, ye were 
sealed with that Holy Spirit of promise, which is the earnest of 
our inheritance until the redemption of the purchased possession, 
unto the praise of his glory. Eph. 1: 11 — 14. 

The inheritance of the saints has always been a theme upon 
which the most glowing hymns of praise have been composed. 
And surely nothing could be more deserving of praise than 



590 DECEMBER FIFTH 



this priceless gift of Christ to the world. Best of all, — I too 
have received a share in this inheritance. Eeferring to him- 
self and those among the Jews who believed, Paul says : "Also 
we have obtained an inheritance"; and with reference to the 
Christians among the Gentiles he adds, "Ye also." It is 
further a very gracious privilege that, in addition to the 
certainty of my own inheritance, I may say to all those who 
mourn over their sins, "Ye also." Through faith every one 
may receive as his inheritance the forgiveness of sins. Every 
sincere believer in Jesus, however poor in spirit, may say, 
To me a great portion of this inheritance, the forgiveness of 
sins, must be given, for my sins are very great. If your sins 
are great, then that which covers them must be still great- 
er. Here, therefore, the poor and wretched have no reason 
to think that their share in the inheritance is a mean one. 
He who has the forgiveness of sins has a share in the sonship. 
And the weakest son is a son just as surely as his stronger 
brother. But he who is a son, thereby possesses the right of 
inheritance. The Jews who had centered their hope in Christ 
and who were predestinated according to God's purpose ob- 
tained the inheritance, to the praise of his glory. The Gen- 
tiles, who knew not Christ, heard the gospel of salvation, be- 
lieved, and were sealed with the Spirit, which is the earnest 
of the inheritance. They too obtained the inheritance, to the 
praise of his glory. The Jews obtained nothing more than 
the inheritance; the Gentiles nothing less. The last received 
as much as the first, since it is all grace. Would you obtain 
the inheritance ? The way to obtain it is this : hear, believe, 
and be sealed with the Spirit of promise. The gospel is the 
gospel of your salvation; consider this well and give ear to 
the gospel ; believe it, for it is true ; and let God also seal you 
with his Spirit. The order is not : hear, be sealed, and believe. 
No; faith in the word precedes the sealing with the Spirit. 



DECEMBER SIXTH 591 



If you believe the gospel of the Lord, he will honor you by 
the sealing with his Spirit, and the Spirit will then be within 
your heart the earnest of your inheritance. But if you have 
within you the Spirit as an earnest, how can you then fail 
of salvation? Kings have often been compelled to give their 
own sons as hostages. Better security they could not give. 
God gives his own Spirit as an earnest. This is the greatest 
security that can be given in heaven or on earth. 

Lord Jesus, praised be Thy name forever that the inher- 
itance has been given even to me. Amen. 



Smmfor l^txilj 



Behold, the days come, saith the Lord, when I will make a 
new covenant with the house of Israel and with the house of 
Judah: not according to the covenant that I made with their 
fathers in the day when I took them by the hand to lead them 
out of the land of Egypt; because they continued not in my 
covenant, and I regarded them not, saith the Lord. Heb. 8: 8, 9. 

God is love, and love is communication of self. For this 
reason God wished to enter into communion with some being 
into whose heart he might enter and abide. He chose man. 
And so God made a covenant with Adam, with Noah, with 
Abraham, with the people of Israel, and finally he made the 
new covenant in Christ. The later covenant always conveyed 
greater privileges than the preceding. All covenants, however, 
contained this assurance in common, that the Lord God would 
be the God of all those who entered into the covenant with 
him. God and you, dear soul, in covenant together — pause 
in contemplation of that thought. You know that when two 
men covenant with each other they pledge each other mutual 
aid and support. When Jonathan and David entered into a 
covenant each promised to show the other "the kindness of 
the Lord" (1 Sam. 20: 14), and "Jonathan caused David 



592 DECEMBER SIXTH 



to swear again, because he loved him; for he loved him as 
he loved his own soul" (1 Sam. 20: 17). When the king- 
doms of Judah and Israel covenanted together, the one people 
pledged itself to take the field in the other's behalf in case 
of foreign invasion. When a man and a woman enter into 
the marriage covenant, the man's name and possessions be- 
come the property of the woman also; the two become one. 
Now apply the above to God's covenant with a human being, 
and you may be able to conceive something of the riches of the 
grace, joy, and assurance which this covenant conveys to him. 
There can in this case be no question of mutual aid or sup- 
port, for the Almighty is here allied with the dust, the Holy 
One with the sinner, God in his riches with man in his pov- 
erty. This too is a covenant, not a partnership. What assur- 
ance the saints in all ages have derived from this cove- 
nant ! In their extreme need they have cried, "Lord, remem- 
ber Thy covenant." In their happiest hour they have ex- 
claimed with joy, "If God be for us, who can be against us ?" 
Israel violated its covenant with God and chose strange gods ; 
therefore the Lord let them go their own way. God demands 
faithfulness on our part: we must continue to worship him 
as our God. If you would remain in the covenant with God, 
you must thoroughly renounce sin, the world, and the devil, 
for you cannot cleave to a single sin and at the same time 
serve God as your God. Choose whom you would serve. 
Your heart is of such a nature that it must covenant either 
with God or with Satan. Satan will ruin your soul, and your 
wages is death. God will show you the "kindness of the 
Lord," and when the mountains shall depart and the hills be 
removed, his kindness shall not depart from you, neither shall 
the covenant of his peace be removed. I thank Thee, heavenly 
Father, for the covenant into which Thou hast entered with 
me. I am Thine ; preserve Thou me. Amen. 



DECEMBER SEVENTH 593 



immfor fSftmtxOt 



This is the covenant that I will make with the house of Israel 
after those days, saith the Lord; I will put my laws into their 
mind, and write them in their hearts: and I will be to them a 
God, and they shall be to me a people: and they shall not teach 
every man his neighbour, and every man his brother, saying, 
Know the Lord: for all shall know me, from the least to the 
greatest. For I will be merciful to their unrighteousness, and 
their sins and their iniquities will I remember no more. Heb. 
8: 10—12. 

The advantages of the new covenant over the old are here 
set forth. Speaking of the new covenant, God says, I will be 
merciful to the unrighteous, and their sins and their iniqui- 
ties will I remember no more. The new covenant is founded 
on a sacrifice that is able to take away sin, and this promise 
is characteristic of it. The old covenant, on the other hand, 
had only sacrifices that were typical of the blotting out of 
sin. So long as the covenant between you and the Lord your 
God endures, he will not remember your sins. The establish- 
ment of the covenant in each individual case is an exact 
counterpart of the return of the prodigal son to his father's 
house. The paternal kiss and the paternal embrace seal the 
new relation entered into between father and son. At the 
moment when the old father pressed the son to his heart he 
certainly did not remember a single sin committed by him. 
Continuing in the Lord's covenant will confer the same bene- 
fits as entering into the same. You may thus judge for your- 
self whether this covenant will meet the requirements of your 
case, and whether you will be able to continue therein. The 
Epistle to the Hebrews, treating so largely of the new co\e- 
nant, closes with this invocation, Now the God of peace, that 
brought again from the dead our Lord Jesus, that great shep- 
herd of the sheep, through the blood of the everlasting cove- 



594 DECEMBER SEVENTH 



nant, make you perfect in every good work to do his will. 
From this it is evident that Jesus wants to be your shepherd, 
not on account of any merit in you, but through the blood of 
the covenant, by virtue of which he will make you perfect 
in every good work. Belying on the efficiency of his blood, 
countless multitudes have entered into the covenant and have 
remained steadfast. Come, you also, and continue therein ! 
In the time of the new covenant God inscribes his laws in 
mind and heart — another great advantage of the new cove- 
nant over the old, which proclaimed a law that to most of the 
members of the covenant was but a bar or fetter to restrain 
men from committing palpable, obvious sins, while leaving 
the heart unchanged. In the new covenant all members have 
God's law written in their hearts. God says that all shall 
know him, from tlie least to the greatest. Is God's law writ- 
ten in your heart? The apostle Peter, for example, was con- 
strained by that law, and therefore he could not leave Jesus; 
he knew of no one else to whom to go; an inner necessity 
bound him to Jesus. John, who had God's law written in 
his heart, could attest that God's commandments were not 
grievous. Each and every day there is something being writ- 
ten in your heart. Is this writing by the hand of God, or by 
the hand of Satan? Rest in the Lord! Pray that no day 
may pass by without some line added to God's law, or graven 
deeper in the tablet of your heart. In the light of eternity 
the words written in our hearts will become legible, and our 
eternal state shall be determined by this writing. 

Lord, wouldst Thou forget my sins and write Thy law in 
my heart ? For this I am yearning ; grant it for Thy name's 
sake. Amen. 



DECEMBER EIGHTH 595 



Smmfor iEtgtjttj 

For whatsoever things were written aforetime were written for 
our learning, that we through patience and comfort of the scrip- 
tures might have hope. Now the God of patience and consolation 
grant you to be likeminded one toward another according to 
Christ Jesus. . . . Now the God of hope fill you with all joy and 
peace in believing, that ye may abound in hope, through the 
power of the Holy Ghost. Rom. 15: 4, 5, 13. 

How are we to expect Jesus unless hope dwells in our 
hearts ? The bride looking for her bridegroom is full of hope. 
The world is not awaiting the advent of Jesus from heaven, 
and if it did await him, it could only be with terror and con- 
sternation. Every one knows that even earthly hope is pleas- 
ing, but how much more pleasing is the heavenly hope ! 
This hope is by no means a mere expectation or belief that 
everything will end well. No, that is the hope of the impeni- 
tent heart concerning the most important question in life. 
This hope must die, in order that out of its ruins the living 
hope may grow forth. But oh, how deeply this hope of 
heaven and salvation, without any experience or acknowledg- 
ment of sin and indebtedness to God, is by nature rooted in 
every human heart! When as a miserable, poverty-stricken 
sinner you come to Jesus and believe in his name, then the 
living hope is begotten in your soul. And what is this liv- 
ing hope? It is a foretaste of the heavenly glory, some- 
thing of heaven itself in one's heart. It is the light and joy 
of eternity, the power of the heavenly world, a reflection of 
the Father's house in the soul. There are flowers which re- 
quire dry and sandy soil in order that they may attain to their 
highest beauty. Hope is such a flower, thriving best in the 
burning desert sands of suffering. Tribulation worketh pa- 
tience; and patience, experience; and experience, hope. Just 
as the sailor does not know how seaworthy his vessel is until 



596 DECEMBER NINTH 



it has been tested in a storm, so we too cannot appreciate the 
faithfulness of our God until it is revealed to us through suf- 
fering. But hope springs forth in the heart of him who has 
experienced the faithfulness of God. In the day of tribula- 
tion, therefore, let us wait patiently for the Lord and derive 
our comfort from the Word of God, for the buoyancy of our 
hope will be in proportion to our appropriation of God's 
promises. Dear brother, comforted by the Scriptures, in 
patience, and in the full assurance of hope, we are to look 
for the appearing of Jesus. But the God of patience, and 
consolation, and hope, will grant us all this if our hearts long 
for it. And if your patience is in danger of failing you, re- 
member that your God is the God of patience. Should your 
heart become comfortless, forget not that your God is the 
God of consolation, and if the hope in your soul is nearly 
quenched, God is not in vain called the God of hope. May 
he fill you with all joy and peace in believing, that you may 
abound in hope, through the power of the Holy Ghost. 

Lord Jesus, strengthen me, that with boldness I may look 
forward to the day of Thy appearing. Let not my hope be 
put to shame. Amen. 

Itemttfor Ntttttj 

Now the God of patience and consolation grant you to be like- 
minded one toward another according to Christ Jesus: that ye 
may with one mind and one mouth glorify God, even the Father 
of our Lord Jesus Christ. Wherefore receive ye one another, as 
Christ also received us to the glory of God. Rom. 15: 5 — 7. 

The heart of the bride, as she awaits her bridegroom, is 
filled with love and hope, — especially with love. If our 
hearts are full of love for Jesus, we ardently yearn for his 
coming. But true love for Jesus manifests itself in loving 



DECEMBER NINTH 597 



service rendered to his children upon earth, the members of 
his body (Eph. 5: 30). This service appears in the love 
which is long-suffering and kind, which envieth not, which 
vaunteth not itself, which is not puffed up, which seeketh not 
her own, which is not easily provoked, which beareth all 
things and endureth all things. Can we imagine, beloved, 
anything with which the Lord would be more pleased at his 
coming than to find his children exercising this love toward 
one another ? But if we give ourselves up to party strife and 
meanness of spirit, will not the advent of the Lord come upou 
us as a snare? If our Lord were to come to-day, would he 
find us who believe like-minded one toward another according 
to Christ Jesus? Are we so animated by that interest in the 
extension of the kingdom with which our Lord Jesus was in- 
spired while here on earth that all our small selfish interests 
are pushed into the background? Does the church of Christ 
stand united with one accord praising God and the Father 
of our Lord Jesus Christ ? May the God of patience and con- 
solation grant you, clear brother, to live a life of love. Or 
under what circumstances would you rather be found at the 
Lord's appearing in the heavens than in the service of love 
to your fellow men? Eeceive ye, therefore, one another to 
the glory of God. There is no one who is not in need of love. 
The rich may buy many things, but love cannot be bought 
with mone} r . The poor may do without many things, but love 
is a necessity to their lives. It will not be difficult to meet 
with those whom we may receive to the glory of God. But 
the motive power in such a life of love and service can be 
nothing else than the fact that Christ has first received us. 
He took upon himself my grievous burden of debt when he 
came from heaven in the likeness of a servant. He came 
himself and in his own person took upon himself my sin. 
And in my wretched condition, ignorant as I was of his love 

Daily Meditations. 39. 



598 DECEMBER TENTH 



and ungrateful for his mercy, he lifted me into his arms and 
washed me clean. And since that time he has graciously 
supplied all my wants. If my need was too trivial to be 
mentioned to men, it was still sufficiently great to be answered 
by his love. If it was too great to be entrusted to men, it 
was small when compared with his power. As he has kept 
me to the present day, so he will keep me to the end; and 
in the hour of death when no mortal aid can reach me he 
will still enfold me in his loving arms and bear me through 
the valley of the shadow of death safe to the Father's house 
where the many mansions be. Brother, if you and I have 
tasted the love of Jesus, we certainly will wish to "receive" 
to the glory of God some of those whom he has redeemed. 
Or is this not so? Yes, indeed. To this end, dear Lord 
Jesus, give us the strength of Thine all-conquering love. 



Amen. 



Smmfor Stetrtlj 



Now I say that Jesus Christ was a minister of the circumcision 
for the truth of God, to confirm the promises made unto the 
fathers: and that the Gentiles might glorify God for his mercy; 
as it is written, For this cause I will confess to thee among the 
Gentiles, and sing unto thy name. And again he saith, Rejoice, 
ye Gentiles, with his people. And again, Praise the Lord, all ye 
Gentiles; and laud him, all ye people. And again, Esaias saith, 
There shall be a root of Jesse, and he that shall rise to reign 
over the Gentiles; in him shall the Gentiles trust. Rom. 15: 
8—12. 

This passage shows us that Christ has espoused our cause. 
The apostle reminds us that Christ became a minister of the 
circumcision, and also that in him the Gentiles were to trust. 
This he establishes by various quotations from the Old Testa- 
ment. Christ came to be a minister to all Israel. "Verily 



DECEMBER TENTH 599 



not of angels doth he take hold, but he taketh hold of the seed 
of Abraham" (Heb. 2: 16, E. V.)- The people which he 
found in a desert land and in the waste, howling wilderness 
(Deut. 32: 10), polluted in its own blood (Ez. 16: 6) and 
to which he gave the promises from time to time, — this people 
he took to himself in such a way that he became the minister 
of the circumcision and in his own person fulfilled the prom- 
ises given to the fathers. Israel is therefore a witness to the 
faithfulness of God in Christ. If God has begun the work 
of taking you unto himself as his own, then you may see in 
his perseverance with Israel that he will persevere with you 
also. If you are one of those who wait for the Lord and 
who seek to hold to his promises even though these promises 
may seem slow of fulfilment, then the history of Israel will 
prove to you that your faith will not be put to shame. — Jesus 
is the Saviour also of the Gentiles. The Gentiles were aliens 
from the commonwealth of Israel and strangers from the 
covenants of promise, having no hope, and without God in 
the world (Eph. 2: 12), although as indicated in our text 
their redemption had been foretold in the Old Testament. 
Christ became the Saviour of the Gentiles through no merit 
of theirs, but solely through his own love and mercy. They 
are therefore admonished to praise God for his mercy. The 
salvation offered the heathen proves that in God's mercy even 
the most wretched may find refuge. Do you stand hesitating, 
doubtful as to whether the Lord will receive so wretched a 
being as yourself? If so, hearken to the voice from the 
heathen : Not of works, not of merit, but freely and without 
price, it is a gift of God; even you may come. But we should 
also bear in mind this fact, that the greater portion of Israel 
is still wandering about either without religion or yet await- 
ing him who has already come, and that millions of the 
heathen are still ignorant of the word mercy. Are you not 



600 DECEMBER ELEVENTH 



willing to devote your life to the salvation of misguided 
Israel or of the heathen who hungers for the bread of life? 
One of these poor heathen once said, "I feel in my heart a 
longing for something, I know not what." Possibly you un- 
derstand what is implied in this longing. Possibly you are 
one of those fortunate men whose privilege it is to show 
forth God's loving-kindness in the morning and his faithful- 
ness every night. The apostle admonishes us: "Beceive ye 
one another, as Christ also received us." Be therefore not 
unmindful of these unfortunate brethren, whether Jew or 
Gentile, who know not God and the gospel of our Lord Jesus 
Christ. 

Our Father in heaven, teach us to love our fellow men 
with the love which our S'aviour hath shown to us. Amen. 

Immfor Izlmttitj 

Cast not away therefore your confidence, which hath great re- 
compence of reward. Heb. 10: 35. 

It is greatly to be regretted, when a child of God, after a 
season of confidence and constancy of faith, becomes sub- 
ject to despondency and wavering, especially if this temporary 
weakness becomes a permanent condition. We who believe 
should not lose our confidence. If we do, we have "cast it 
away." No one can rob us of it. My dear brother, you com- 
plain of your sins and failings. But cast not away your con- 
fidence, even though after years of fighting against some 
special sin you seem no nearer victory than before. "Thou 
shalt call his name Jesus, for he shall save his people from 
their sins," and while in humiliation and sorrow you fight 
the battle against sin, do not forget that the sin is forgiven. 
In the fiery trial of temptation and under the bitter assaults 
of Satan cast not away your confidence, but rather sing : 



DECEMBER ELEVENTH 601 



Though devils all the world should fill, 
All watching to devour us, 
We tremble not, we fear not ill, 
They cannot overpower us. 

Do the terrors of death compass you about ? Do you shrink 
from descending into the valley of the shadow of death ? Do 
you fear that in that dread hour your faith may waver and 
the recollection of your sins overwhelm you with despair? 
Cast not away your confidence. In the hour of death your 
confidence may be supreme. Jesus has delivered them who 
through fear of death were subject to bondage. Are you 
abashed by the world? Cast not away your confidence. All 
the mighty men of this world, when laid in the balance, "are 
altogether lighter than vanity." The saints are in the hand 
of God. Be of good cheer, Jesus says, I have overcome the 
world. Do your cares multiply, are your business engagements 
pressing, does your strength fail, is your health impaired, do 
your children cause you sorrow, do you suffer innocently, 
are your means insufficient, — cast not away your confidence, 
which hath great recompense of reward. God shall not only 
deliver you out of your extremities, but also bless you with 
a great recompense of reward if you have such faith in his 
goodness that you maintain your confidence. What a S'aviour 
is ours — how wonderful in mercy ! Not only does he encour- 
age us to be of good cheer, but he also rewards abundantly 
our confidence. Do not therefore by any means cast away 
the confidence of your faith, it is only the confidence of the 
wicked and ungodly that shall be put to shame. The wicked 
are, as a rule, very confident. "Their eyes stand out with fat- 
ness", Asaph says. Look at them : — how brave, how cheerful, 
how reckless they are — without God, without prayer, without 
a living hope, without the keeping of any account with God ! 
If your confidence be of this kind, then cast it away ! Tt shall 



602 DECEMBER TWELFTH 



sooner or later fail you, and you yourself faint for fear. God 
grant that his children be both wiser and more confident in 
their generation than the children of the world. 

Lord, restore unto me the joy of Thy salvation, and up- 
hold me with Thy free spirit. Amen. 

For ye have need of patience, that, after ye have done the will 
of God, ye might receive the promise. For yet a little while, and 
he that shall come will come, and will not tarry. Now the just 
shall live by faith: but if any man draw back, my soul shall have 
no pleasure in him. But we are not of them who draw back unto 
perdition; but of them that believe to the saving of the soul. 
Heb. 10: 36—39. 

We have not yet received the promise. We who believe have 
received forgiveness of sins, we have received sonship, we have 
received the Holy Ghost, peace and joy, but we have not re- 
ceived the promise. The joy over the possession of these gifts 
surpasses all other joy to be experienced on earth; but infinite- 
ly greater will be the joy of the Christian when the promise 
to him shall be fulfilled, when he shall be like his Lord and 
see him as he is. Should we not then give heed to the ad- 
monition to do the will of God that we may receive the prom- 
ise ? Patience and perseverance we need, but we are far from 
being as patient and persevering as we should be. Mark how 
James says that if our prayer were persistent it would be as 
effective as the prayer of Elias. Our faith is sometimes active 
and energetic, but often it relapses into inactivity and we lose 
much of that which we before had gained. In lifting a heavy 
rock out of the ground, it is necessary to place secure props 
under it whenever it is raised in order that no loss may be 
sustained, but that every movement may be upwards only. We 
need persistency. But a brief season and our Lord will be at 



DECEMBER THIRTEENTH 603 



hand. What joy to him who has persevered! What joy if 
when the Son of man cometh, he shall find faith on the 
earth! While we await his coming we must live by faith. 
Our life as it advances to maturity will be nothing else than 
a life by faith, faith unto wisdom, faith unto righteousness, 
faith unto sanctification, faith unto redemption. To put our 
faith in Jesus under all circumstances of our life and to trust 
implicitly in him should become more and more natural to 
us with every passing day. Let us learn to see the necessity 
of walking by faith even under those conditions where we 
formerly appreciated no such need. Though all other founda- 
tions fail us, the rock of our salvation remains firm and we 
stand securely upon it by faith; may all other comfort flee, 
if Christ but continues to be our all in all. Do you long to 
live this life of faith and suffering, for it is to the natural 
man a life of suffering? Yes, even though oppressed by the 
consciousness of my unbelief and my unwillingness to suffer 
for his sake, I answer : Yes, Lord, Thou knowest all things, 
Thou knowest that I would not be of them who draw back 
unto perdition, but that I would fain be of them that believe 
to the saving of the soul. Amen. 



Smmber ®JftrimttIj 



Be patient therefore, brethren, unto the coming of the Lord. 
Behold, the husbandman waiteth for the precious fruit of the 
earth, and hath long patience for it, until he receive the early 
and latter rain. Be ye also patient; stablish your hearts: for the 
coming of the Lord draweth nigh. James 5: 7, 8. 

The life of God's children here upon earth is from begin- 
ning to end a time of endurance and submission, a time of 
persistent waiting for the day of redemption. We have need 
of patience wherever we turn: in resisting the attacks of 



604 DECEMBER THIRTEENTH 

Satan and the world, who embitter the lives of God's children 
in every conceivable way; in submitting to the will of God, 
whose dealings with them often seem strange and inscrutable ; 
in the development of our spiritual life along such lines as we 
are loath to approve of. Therefore our faithful Lord often 
admonishes his children : Endure yet a while ; behold, I come 
quickly ! Thus also the apostle of the Lord exhorts us : Be 
patient, brethren, unto the coming of the Lord. For up to 
that moment the days of suffering shall continue. No change 
in God's manner of dealing with men is to be looked for until 
that day. Many are the afflictions of the righteous. The 
servants who wait for their lord need patience in the very 
first watch, but more in the second watch, and still more in 
the third and fourth watches. But behold, brethren, the hus- 
bandman ! He had learned to wait upon the Lord and to rely 
on him. When the husbandman in the eastern countries had 
sown his seed he was entirely dependent on the early rain; 
if this failed, the seed could not sprout. He must patiently 
wait for the good pleasure of the Lord; all his own efforts 
availed nothing. But when the early rain had come and the 
seed had sprouted, then another season of waiting and expec- 
tancy began. The seed had indeed sprouted, but in order that 
it might mature, the latter rain must come; and, behold, he 
who gave the early rain gave also the latter rain. Dear breth- 
ren in the Lord, we all awaited once the early rain. Like the 
shower in the newly prepared field, so the grace of God fell 
into our waiting hearts. Faith and love began to sprout. Our 
next care is that the heavenly seed may grow to maturity. 
Should not he who has begun a good work in us also perform 
it ? Assuredly. His going forth is prepared as the morning ; 
and he shall come unto us as the rain, as the latter and former 
rain unto the earth (Hos. 6:3). Only be patient; establish 
your hearts. Behold his faithfulness in bygone days. Estab- 



DECEMBER FOURTEENTH 605 



lish yourselves in his love which has been tested and not found 
wanting. Abide by his promises. Be strong, my son, in the 
grace that is in Christ Jesus. Find your abiding strength, 
like David, in the Lord your God. The coming of Jesus is 
near at hand. 

Lord, Thou who hast promised that the expectation of 
the just shall end in joy, keep my heart waiting and watching 
until Thou com est. Amen. 



Grudge not one against another, brethren, lest ye be con- 
demned: behold, the judge standeth before the door. Take, my 
brethren, the prophets, who have spoken in the name of the Lord, 
for an example of suffering affliction, and of patience. James 
5: 9, 10. 

The word "grudge" as used in our text signifies an accusa- 
tion laid against the brethren before God. It is a weapon 
raised against them, just as the bitter tongue or the arm 
lifted to strike a blow is a weapon. This weapon is all the 
more dangerous, since the brother rarely has an opportunity 
to guard himself against it; and the accusation is the more 
insidious, since the accused brother is seldom confronted with 
the charge. But the Lord God is quick to discern even the 
unuttered desires of the heart. He heard the heart of Moses 
uttering its anguish by the Bed Sea, and he gave ear to the 
prayer of Daniel as it arose from his heart in the lion's den. 
Must he not then perceive the evil desires in the hearts of 
the wicked against the brethren ? "Behold, the judge standeth 
before the door." "For the sighing of the needy, now will I 
arise, saith the Lord, I will set him in safety" (Ps. 12: 5). 
Thus he comes as a helper. When on the other hand brother 
grudges against brother, he also comes; but this time as a 



606 DECEMBER FOURTEENTH 

judge. My friend, would you grudge against your brother, 
if you realized that the Lord as a judge were standing be- 
fore the door of your dwelling? Why does brother grudge 
against brother ? Envy is often the cause. Thus in the time 
of James, many of the poor among the believers who were 
scattered abroad envied the condition of their brethren who 
were in possession of worldly means. Grudging of the same 
sort is heard in our own day also. Again, the one brother 
feels that he has been hurt, slighted, or offended by another 
through the latter's word, deed, or interpretation of doctrine. 
God have mercy upon us. Brethren, let us be instant in prayer 
in each other's behalf; then we shall cease grudging one 
against another. "Take, my brethren," says the apostle, "the 
prophets, who have spoken in the name of the Lord, for an 
example of suffering affliction and of patience." Few have 
suffered so much for the church of God as the prophets. How 
severely Jeremiah suffered for God's chosen people? Con- 
sider the experiences of Ezekiel among the children of the 
captivity. Their hearts were no doubt filled with appeals to 
God. They, it seems, might well have had occasion to lay ac- 
cusations against their people before God ; but we find instead 
that they prayed ever in their behalf. To be sure Elijah once 
made intercession to God against Israel (Eom. 11: 2). Did 
God countenance his prayer? >To. And as Elijah thereupon, 
overcome by despair and faintness, falls to the ground under 
the juniper in the desert, is it too much to maintain that his 
weakness was to a great extent due to the fact that he had ac- 
cused his people before God? Dear brethren, be patient one 
with the other ; God is very, very patient with us. 

Our Heavenly Father, grant that Thy children may be in- 
spired with the faith and the love which prays for the wel- 
fare of the brethren. Amen. 



DECEMBER FIFTEENTH 607 



Smmber Jftftmttl} 



Let a man so account of us, as of the ministers of Christ, and 
stewards of the mysteries of God. Moreover it is required of 
stewards, that a man be found faithful. But with me it is a very 
small thing that I should be judged of you, or of man's judgment: 
yea, I judge not mine own self. For I know nothing by myself; 
yet am I not hereby justified: but he that judgeth me is the 
Lord. I. Cor. 4: 1—4. 

In former times the lord or goodman of the house often 
entrusted one of the servants or slaves of the household 
with the duty of distributing the work of the day among the 
other servants and of seeing that their portion of meat was 
given them in due season. Such a steward was himself noth- 
ing but a poor slave, but he enjoyed the confidence of his mas- 
ter. For his own part Paul did not seek to be anything else 
in God's house than such a steward, and therefore he did not 
desire to be accounted anything else by others. What a bless- 
ing it would be if every congregation in truth could account 
of its pastor as of a minister of Christ and a steward of the 
mysteries of God ! What a blessing it would be if those pas- 
tors who really are ministers of Christ and God's stewards 
never attempted to be accounted as anything else, and if their 
friends in the congregation never tried to make them anything 
else ! The greatest honor on this earth is to be a steward of 
the mysteries of God, that is, the saving truths of God's word, 
which to the natural man are unfathomable mysteries. We 
are permitted to enter into God's innermost storehouse and 
bring forth the "fat things full of marrow, and wines on the 
lees well refined." Nothing there to be found is too good for 
sinners. Or why is it that God is so concerned about the 
faithfulness of his stewards ? Is it not because he desires the 
poor to receive all those good things which he is so eager to 
bestow? The one thing needful and always to be required 



608 DECEMBER SIXTEENTH 



of stewards is therefore faithfulness. Paul showed in his 
own life what is implied in such faithfulness, since his 
only object of concern was God's estimate of his labor. Men's 
judgment was to him a matter of small importance. He 
was even indifferent to the sentence of a public court of 
law. It was out of God's own mouth he desired to hear 
the verdict that he was faithful. He would not even judge 
himself although he had the approval of his own conscience; 
no, he desired none but the Lord to judge him. Thus to lay 
bare before God a person's whole life, all that he is and all 
that he has done, — this is faithfulness. We are not all, in 
the strict sense of the word, stewards of the mysteries of God, 
but assuredly we are all stewards of his gifts. Immortal souls, 
it may be the souls of innocent children, are entrusted to our 
care; natural gifts, for the use of which we are to render ac- 
count, have been imparted to us, and an important earthly 
calling has been committed to us. Perhaps we use these gifts 
for vain display or for private gain? Perhaps we ourselves 
would be accounted great? But remember, dear brethren, 
that God requires faithfulness of his stewards, — faithfulness, 
nothing else. 

My Lord and my God ! May I live my life and do all my 
deeds as before Thee, seeking only Thy approbation. Amen. 



Smmfor ^ixtnntlf 



Therefore judge nothing before the time, until the Lord come, 
who both will bring to light the hidden things of darkness, and 
will make manifest the counsels of the heart: and then shall 
every man have praise of God. I. Cor. 4: 5. 

The Lord cometh. This is the great truth proclaimed dur- 
ing the Advent season. At the moment when Jesus shall come 
in the heavens, those who have died in the Lord shall awake 



DECEMBER SIXTEENTH 609 



from their long sleep and with their brethren who still live 
upon the earth but who shall then be changed, advance to 
meet their Lord. All the miser}' of this earthly life shall 
then certainly be forgotten. Hence the coming of the Lord 
is a source of comfort to the church of Christ. At the same 
time it is a powerful appeal to all Christians to be about their 
Father's business. For what can be more desirable to a 
Christian than to meet his Lord at the close of a life devoted 
to his service? Therefore there may be in the words, The 
Lord cometh, a warning; and it is in this way that the com- 
ing of the Lord is referred to in our text. We are here told : 
Judge nothing before the time, until the Lord come. James 
also says, "Grudge not one against the other, brethren; be- 
hold the judge standeth before the door." When the Lord at 
his coming shall appear in his church, how every word 
of judgment will die upon the lips of him who has ventured 
to judge his brethren! Surely then many a one instead of 
lifting his head joyfully erect to meet his Lord will bow his 
face to the earth in shame. Dear brethren, set not yourselves 
up as judges one of the other in order that you may not fail 
of your reward. On the day of his coming the Lord Jesus 
will execute judgment and give unto his own reward ac- 
cording to their faithfulness toward him. The question 
whether you will receive on that day the reward of the 
faithful servant or your lot will be with the unfaithful is 
so serious that you should have neither time nor disposition 
to pass judgment upon the faithfulness or unfaithfulness 
of your brethren. When Jesus comes he will elevate many a 
disciple who in this life was held to be the least among the 
brethren; and many of those who were exalted among men he 
will cause to take the lowest room or exclude them entirely 
from the wedding feast. For the Lord shall bring to light 
that which has been hidden in darkness and shall reveal the 



610 DECEMBER SEVENTEENTH 

desires of the heart. On that day righteous judgment shall 
be meted out by him who alone is the true judge. Then every 
one who receives honor shall be honored of God. Even though 
we should receive honor of men in this present life, of what 
avail is it? But to be honored of God for faithfulness in his 
service, this is reward indeed. Paul looked forward to this 
reward, which he was confident God would bestow upon him 
through grace alone; hence it was no hardship for him to 
be without honor in the world. But when our conscience ac- 
cuses us of unfaithfulness to the Lord, our heart is often 
ready to seek solace in the applause and praise of men. 

Lord, without the assurance of Thy grace and mercy I dare 
not look forward to Thy coming in the heavens to judgment. 
Help me therefore, I pray Thee, in my dealings with my 
fellow men to be gracious and merciful in spirit. Amen. 

Ummfar &mtttmttl; 

We have also a more sure word of prophecy; whereunto ye do 
well that ye take heed, as unto a light that shineth in a dark 
place, until the day dawn, and the day star arise in your hearts. 
II. Pet. 1: 19. 

Those things which Peter had seen upon the Mount of 
Transfiguration he held to be an earnest of the might of Christ 
as well as of the second advent. But this advent is yet more 
forcibly affirmed by the prophecies of the Old Testament. 
Christ will be revealed with great power and glory. It was 
to this fact that Peter wished to call the attention of his 
friends who were scattered abroad. He compares the Word 
of God to a light shining in a dark place. The announcement 
of Christ's coming is therefore such glorious tidings as are 
able to dispel the darkness. It is likewise so important a 
message that it demands as serious consideration as does a 



DECEMBER SEVENTEENTH 611 

light shining in a dark place. We know that upon such a 
light all our walk and activity are conditioned. To the un- 
godly the announcement of Christ's coining brings fear and 
consternation, provided that they believe the announcement 
to be true. But even in the case of the children of God the 
message of Christ's coming is not generally received as it 
should be. The true Israelites who were scattered abroad be- 
lieved that Jesus would appear in the heavens, but still the 
day had not sufficiently dawned in their hearts to enable the 
apostle to say that the day-star had arisen there. They had 
not sufficiently heeded the prophecies concerning the power 
and the coming of Christ. The dawn passes through a series 
of gradations, but the day is characterized by the presence of 
light in all its fulness. When Christ shall be revealed, the 
day will appear. The night is far advanced, the day is not 
far off. Life upon the earth in comparison with life in the 
Father's mansions is a night not yet spent. God, who is our 
light and with whom there is no darkness, dwells in those 
mansions. How conceive of any dawn there? But here be- 
low, the ungodly dwell in darkness; and the children of God 
only in the twilight of the dawning day. Yet the darkness 
yields to the light in the degree in which with living faith we 
await the coming of our Lord. If we truly and sincerely 
await him, it might even be said that the day-star has already 
arisen in our hearts. 0, my brother, let us fix our eyes steadi- 
ly upon the East, in all things watchful and temperate, joyful 
at the thought that the watches of the night are passing and 
that soon the Sun, Christ, our righteousness, will arise with 
healing in his wings (Mai. 4:2). Amen. 



612 DECEMBER EIGHTEENTH 



immfor iEigtftmttlj 



We have also a more sure word of prophecy; whereunto ye do 
well that ye take heed, as unto a light that shineth in a dark 
place, until the day dawn, and the day star arise in your hearts, 
knowing this first, that no prophecy of the scripture is of any 
private interpretation. For the prophecy came not in old time 
by the will of man, but holy men of God spake as they were 
moved by the Holy Ghost. IT. Pet. 1: 19—21. 

When the aged apostle Peter wrote these words, his beloved 
Lord and Master had already revealed to him that he should 
shortly put off "his earthly tabernacle. 7 ' For his own pait, 
he had taken his stand on the impregnable rock, and there he 
would gladly await the hour of his release. Mindful, however, 
of the words of the Lord, Feed my lambs ! he wished to 
strengthen his brethren in the faith, and therefore he writes 
them another letter. In this letter he exhorts them to build, 
wholly and solely, on the foundation of the Word. He there- 
fore calls their attention to the word of prophecy. Personal- 
ly, he was fully persuaded that in reality and not in imagina- 
tion he had seen Jesus in heavenly majesty on the Mount of 
Transfiguration. Nevertheless he did not wish others to build 
upon his own visions and experiences, and in regard to these 
he says that the word of prophecy is much more sure. The 
written word cannot err. The word of the Bible is like sil- 
ver tried in a furnace of earth, purified seven times (Ps. 12 : 
6 ) . Just as silver becomes exceeding pure, fine, and beautiful 
in appearance after it has passed through the fire of purifica- 
tion again and again, so God's Word has been cleansed from 
all human dross through the fire of the Holy Spirit, when it 
was placed in those furnaces of earth which we call "holy men 
of God," speaking as they were moved by the Holy Ghost. We 
surely do not appreciate the written word as it deserves. Sup- 
pose that you were referred to the assertions of other men, or 



DECEMBER NINETEENTH 613 

to your own opinion of what really constitutes divine, infal- 
lible truth. What wavering, what painful doubts you 
would suffer in consequence ! thou precious, inestimable, 
eternal word of life, which the Lord has caused to be written 
in the Bible, thou art to be more desired than gold, yea, than 
much fine gold ! The apostle Peter, knowing that his hour 
of death is fast approaching, asserts the importance of heed- 
ing the word. It is only by giving diligent heed to the word 
that we may be touched by its spirit. Not even the prophets 
themselves could interpret the word of prophecy. The Spirit 
of the Lord is the interpreter. If you are not to be entrapped 
in the snare of "private interpretation", penetrate deeply into 
the word, that you may become more and more possessed of its 
spirit. Make the Bible the abode of your soul, so that the 
peculiar, inimitable fragrance of God's own word may be 
diffused through your walk and conversation. Heed the 
word; take time to read it. Do not merely read it rapidly, 
chapter upon chapter, but stop and refresh yourself with its 
"golden texts/' those delightful resting points for the weary 
soul. The acquisition of knowledge is good, but it is still bet- 
ter that the Spirit be permitted to apply that knowledge to 
your own condition, so that the word becomes a word to you 
from God. 

Lord, Thy Word is well purified, and Thy servant re- 
joices in Thy testimonies; teach me Thy statutes that I may 
live. Amen. 



Smmter &Xwtnv&\\ 



Before faith came, we were kept under the law, shut up unto 
the faith which should afterwards be revealed. Wherefore the 
law was our schoolmaster to bring us unto Christ, that we 
might be justified by faith. Gal. 3: 23, 24. 

What is here said of the Israel of Old Testament times 

Daily Meditations. 40. 



614 DECEMBER NINETEENTH 

applies at the present time to all those who have not accepted 
redemption through Christ. They are all concluded, that is, 
embraced, or shut up together, under sin. The fetters of sin 
whereby men are held captive no mere natural power can 
break. Every sin for which forgiveness through the blood 
of Jesus has not been received shuts the perpetrator up as in a 
prison; and there is no difference between the gross, flagrant 
misdeeds and those sins for which men easily find excuses. 
Whosoever committeth sin is the servant of sin (John 8 : 34). 
The world is a great dungeon ; the chains of the prisoners are 
of different kinds, it is true, still all are inmates of the same 
prison. This is apparent from the fact that the same jailer, 
the Law, keeps strict watch over them all. No one escapes 
contact with this jailer. Most people fear him. They think 
him far too strict. It does not seem possible that God's de- 
mands upon men should be so exacting, and that he should 
condemn every one who does not fulfil all the demands of the 
law. Others endeavor to bribe the jailer by passing off their 
own attempts at piety for good deeds; others again toil and 
drudge, hoping thereby to be able to burst open the massive 
gates closed to man since the fall. But let us survey the 
prison more closely. The condition of the prisoners is not so 
hopeless as might be gathered from a cursory view. While 
they are all shut up under sin and are kept under the surveil- 
lance of the law, yet one gate of the prison stands ajar day 
and night; that gate is Jesus Christ. That gate is open to 
all; it is in plain view, and the jailer illtreats the prisoners 
on purpose, that they may seek that gate and escape from the 
prison. It must indeed be the fault of the prisoners them- 
selves if they remain in durance and perish in their sins after 
the Lord of heaven has opened a way of escape for them. 
That gate does not lead into the prison but out of it, and 
each one has free access to Jesus, no matter how heavily 



DECEMBEE TWENTIETH 615 



burdened with sin, how guilty and wretched he may be. 
Yea, more than that, the Lord Jesus himself extends his arms 
unto all the prisoners and calls pleadingly, Come unto me, 
all ye that labor and are heavy laden, and I will give you rest 
(Matt. 11: 28). Let each one consider for himself how ter- 
rible it is to remain in the prison of sin and to perish as an 
evildoer against Grod! Christ hath redeemed us from the 
curse of the law, being made a curse for us. 

Lord, hear Thou the sighs of the prisoners and deliver 
us who by nature are children of wrath. Amen. 

But after that faith is come, we are no longer under a school- 
master. Gal. 3: 25. 

The phrase "before faith came" and the phrase "after that 
faith is come" characterize vastly different conditions. The 
condition of men before faith came resembled that of a cap- 
tive continually under the eye of his jailer; but after faith 
is come men may enjoy the gladsome liberty of children in 
their father's house. Faith can hardly be said to have come 
until after the coming of Christ. To be sure there were be- 
lieving Israelites in the time of the Old Testament, men of 
heroic faith indeed; but there could be no real evangelical 
faith before the gospel of Christ began to be preached abroad 
throughout the world. That which divides the history of 
salvation into two parts, a past and a present, also marks a 
turning point in the life of the believer, namely, a past before 
faith came and a present "after that faith is come." We said 
in our meditation of yesterday that we have all been made 
subject to the law, committed as it were to a prison in which 
the law is the jailer and Christ the open door. How natural 
then that all prisoners should make haste to escape from their 



616 DECEMBER TWENTIETH 



prison through the open door. But such is not the case. 
Why ? We would call attention to one reason only. It is this : 
faith which leads the captive through the open door is the 
only way of escape out of the prison into the father's house. 
But faith is so little understood by the world. It is generally 
subject to suspicion. Some are so suspicious of this way of 
salvation that they imagine themselves the victims of some 
evil plot when they are asked to believe in Christ Jesus. Im- 
mediately and without question to fix their faith in him 
seems to them too frivolous and uncertain. The old way of 
prayer and efforts at self-improvement seems to them much 
more serious and therefore a safer way. Some detest faith 
and maintain that sermons should contain less of Christ and 
more af appeals for a moral life. We are all hindered by the 
natural pride and hardness of our hearts: for no one will 
condescend to believe before he is convinced that all other 
ways of escape are closed to him. The law is like a general 
who by clever maneuvers has forced his enemy to assume a 
position which is hopeless. When we have been thwarted on 
every hand and we have no choice but eternal destruction or 
Jesus, the Saviour, then it is joy indeed to cast oneself by 
faith into his bosom. Faith, — what is faith? Is it not with 
all the confidence of one's heart to lay hold upon Jesus, the 
Saviour? Can this be fraught with danger? Can this be 
frivolous? Can this be done too soon? Is Jesus unworthy 
of our confidence? Is his bosom a snare or a pitfall which 
leads to destruction. Our unbelief deserves shame and judg- 
ment ; but the promise is faithful that whosoever believes shall 
not be put to shame. 

Lord Jesus, teach me not to fix mine eyes upon my faith, 
but rather in faith to fix mine eyes upon Thee. Amen. 



DECEMBER TWENTY-FIRST 617 



Ifcremfor Situ? ntg-first 



For ye are all the children of God by faith in Christ Jesus. 
For as many of you as have been baptized into Christ have put 
on Christ. There is neither Jew nor Greek, there is neither 
bond nor free, there is neither male nor female: for ye are all 
one in Christ Jesus. And if ye be Christ's, then are ye Abra- 
ham's seed, and heirs according to the promise. Gal. 3: 26 — 29. 

"Before faith came, we were kept under the law, shut up 
unto the faith which should afterwards be revealed" (Gal. 3 : 
23), but after faith came we are no longer under a school- 
master. We have escaped from our prison and have entered 
into the kingdom of God. The kingdom is here compared to 
a great nursery for children, for the apostle says, Ye are all 
the children of God by faith in Christ Jesus. In the prison 
we were all prisoners without distinction; so likewise in the 
kingdom of God we are all children in Christ Jesus. In 
other respects there may be great differences between believers, 
but even the meanest who believes in Christ Jesus is a child of 
God. "Ye are all the children of God." Mark this, timid 
soul, when you are ready to despair of your sonship in sorrow 
over your sinfulness and weakness of faith. In all your dis- 
tress cleave to Christ Jesus; you will then continue to be a 
child of God, and your sonship will be as certain as that of 
the saints who are the shining lights in the kingdom of God 
upon earth. Here there is neither Jew nor Greek, bond nor 
free, male nor female; all are one in Christ Jesus. The Jews 
differed widely from the Greeks as regards their knowledge of 
the one true and living God. The bond and the free differed 
widely not only in their position in society but also in general 
culture and in their conception of life and its problems. But 
when these people came to Jesus, however divergent their 
character and opinions, they all became one in him. They 
became children. Among these children, as has been said, no 



618 DECEMBER TWENTY-SECOND 

one is preferred to another. The Father loves them all equal- 
ly ; all have the forgiveness of sins ; the Spirit dwells in them 
all; all are elected through suffering; eternal glory is their 
common inheritance; and they all proceed on their journey 
to a common goal, clad as is usual among brethren in the same 
garb, for they have all put on the Lord Jesus Christ. They 
have all been baptized into Christ and have therefore put on 
Christ. What glory, what righteousness, what security is 
theirs ! Their continual desire is for a more complete 
embodiment in the Lord, whom they have put on by faith. 
Glorious is the life lived by the children of God in the spa- 
cious nursery prepared for them by their Father. Will }^ou 
not enter there ? The door is open to all who seek admittance. 
Yet the door is ajar, but the time will come when the cry 
shall be heard, — "No room, no room !" Oh, woeful cry, "No 
room !" 

Praise be to Thee, my Saviour, that Thou hast room for 
me in Thy bosom. Help me never to exchange that room for 
the vain and fleeting pleasures of a life in sin. Amen. 

Rejoice in the Lord alway: and again I say, Rejoice. Phil. 4: 4. 

Briefly and definitely divine iove issues its commandment, 
Rejoice! This commandment insists upon being heard and 
taken to heart. We find it already in the first verse of the 
third chapter, Finally, my brethren, rejoice in the Lord. But 
the apostle seems to apprehend that it might be forgotten or 
looked upon as unimportant, and so he repeats it twice : And 
again I say, Eejoice. The Lord means what he says. He per- 
mits his children to rejoice; he desires to see them rejoice 
before him. Let me not then begin to seek for reasons for 
melancholy, brood over my disappointments, or sigh over 



DECEMBER TWENTY-SECOND 619 

a life which seems so destitute of joy, but instead of all this 
let me take things as they really are, let me consider that my 
Father stands before me, looks upon me lovingly, and says, 
Eejoice ! He against whom I have sinned, he whom I have 
pained so deeply with my unbelief, he whose patience I so 
often have tried, he who knows the innermost recesses of my 
heart and knows my abundant reasons for grief, it is he who 
comes to me and says, Eejoice; and when he knows that I 
scarcely dare to trust my own ears he tenderly repeats his 
admonition. This word is certainly intended for all that seek 
the Lord, it is spoken both to the stout-hearted and to the 
dispirited, and also to those who confess their sins unto the 
Lord but who, as yet, have not the courage to believe the for- 
giveness of their sins. In brief, it is intended for all those 
who need the word of salvation, the blessed word that Christ 
Jesus is come into the world to save sinners. If you are such, 
then look and behold what a great blessing is yours, the priv- 
ilege of rejoicing always. When the prodigal son heard his 
father say, "Let us eat and be merry" he was overcome with 
joy. If any member of the household objected to the loving 
mercy shown by the father, the son in his great joy could well 
afford to be unmindful of it. His father loved him, had for- 
given him, had received him, — it was enough. There is a 
phrase in our text which indicates the quality of the joy as 
well as the reason for it, and we must not fail to take it into 
consideration. The apostle says, Eejoice in the Lord. This 
word claims our attention. Added to another word, it sheds 
an entirely new light over that word. When Paul, for exam- 
ple, says that he is a captive, we immediately think of the 
misery and darkness connected with the idea of captivity, but 
when he adds "in the Lord," the darkness is changed into 
light. If we but may add the words "in the Lord" to oui 
different states and conditions in life, our whole life will be 



620 DECEMBER TWENTY-THIRD 

light. And now yon are permitted and urged to rejoice in the 
Lord, not in your faith, or your family relations, or your good 
economical condition, or your past circumstances, or your 
present good fortune, or in yourself; no, in none of these 
things, but in the Lord. Dear brethren, when such precious 
assurances are given us, it is shameful ingratitude not to 
rejoice. 

Bless the Lord, my soul : and all that is within me, bless 
his holy name. Amen. 

Itermfor 5toi?ntg4l}trt> 

Let your moderation be known unto all men. The Lord is at 
hand. Phil. 4: 5. 

Ought not the disciples of that Master who was meek and 
lowly likewise be meek and lowly ? The gentleness and meek- 
ness of Jesus were so well known that it drew to him the 
most timid and diffident souls. His life was in fullest accord 
with the prophecy: He shall not cry, nor lift up, nor cause 
his voice to be heard in the street. A bruised reed shall he 
not break, and the smoking flax shall he not quench (Is. 42: 
2, 3). He was oppressed and he was afflicted, yet he opened 
not his mouth ; he is brought as a lamb to the slaughter, and 
as a sheep before her shearers is dumb, so he openeth not his 
mouth (Is. 53: 7). Dear brother, are you a disciple of this 
Master ? Is the patience and gentleness of Jesus in his treat- 
ment of penitent sinners a source of joy and strength to you? 
Do you sit at the feet of the Master who is meek and lowly of 
heart? If so, there has sprung up in your heart something 
of that meekness which characterizes all those who are of the 
household of God. Let your meekness be known among all 
men. As you have received freely, give freely. The Lord 
is at hand. This admonition is not given to inspire with 



DECEMBER TWENTY-THIRD 621 

terror those who hear these words, for meekness is not brought 
about through terror. Furthermore the coming of the Lord 
is an object of fear only to the ungodly; the righteous rejoice 
at the thought of his appearing. But in the knowledge of 
the fact that the Lord is at hand there is a powerful incentive 
to Christian humilit} r and meekness. Why should we be so 
eager for earthly gain, since this present order of all earthly 
things is soon to pass away? Why should we make it a point 
of honor to have the last word in our petty quarrels of every- 
day life, since our tongues are soon to become mute and all our 
contentious words arrested in the presence of the Son of Man 
come to judgment ? Why should we insist so strenuously upon 
our rights, since we all live by grace? Why should we not 
now willingly concede some of those earthly treasures which 
the world is ever disputing with us, since we are soon to lose 
them all ? The Lord is at hand. When he appears we shall 
be so richly rewarded for everything which we have sacrificed 
in his name that our mouth shall be filled with laughter 
(Ps. 126: 2). How insignificant will then seem those little 
acts of self-denial which often caused us no little annoy- 
ance; how small the concessions which Christian humility 
constrained us to make ! May then the thought of our Lord's 
coming be ever clearly present in our heart and mind. May 
its heavenly light so illumine our soul that we may see this 
present world in its proper dimensions — how small and un- 
satisfying it really is, — and that we grasp in its glory and 
grandeur the eternal world with its treasures which shall abide 
forever. 

Jesus, my blessed Eedeemer, teach me to await Thy coming, 
that my soul may be filled with Thy meekness and Thy gentle- 
ness. Amen. 



622 DECEMBER TWENTY-FOURTH 

This then is the message which we have heard of him, and 
declare unto you, that God is light, and in him is no darkness 
at all. If we say that we have fellowship with him, and walk in 
darkness, we lie, and do not the truth. I. John 1: 5, 6. 

God is an incomparable light. All other light is tinged 
with darkness, but this light is pure and perfect. That God 
is such a light makes my heart glad. In his righteous judg- 
ments there is no element of darkness, no partiality, no favor- 
itism. Sin is rebuked wherever it appears. There is no re- 
spect of persons with God. All are justified freely by his 
grace through the redemption that is in Christ Jesus (Eom. 
4: 24). In his holiness there is no darkness. His purity is 
perfect; it gleams like the most precious gem. Infinite 
purity characterizes his being. In his grace there is no dark- 
ness; no sin is so scarlet in hue that God's grace cannot 
cover it. In his mercy there is no darkness; no man is so 
vile that God's mercy does not compass him about. In his 
long-suffering there is no darkness; he receives the sinner 
who turns to him in the eleventh hour. In his faithfulness 
there is no darkness; there is no instance on his part of 
failure to keep his promises. God is light, he is all light. 
How comforting the thought that some day we shall really 
see him and be clothed with power to stand in this sea of 
light and no longer as now see him only as in a glass darkly ! 
What joy it affords us even now that we may love him, 
own him, and with all the ardor of our soul yearn for 
his immediate presence! What bliss to know that though 
the day be long and filled with the agony of strife the hour 
approaches for every child of God when there shall no longer 
be any uncleanness or darkness in his heart, but God shall 
be his all in all. Lord, Thou art my God. Truly my 
soul waiteth upon Thee. Thou only art my rock and my 



DECEMBER TWENTY-FIFTH 623 

salvation (Ps. 62). — Dear friend, if it is possible for you 
even in the smallest degree to excuse or defend any sin or 
to find pleasure in the sinfulness and darkness of your own 
soul, then every deed and word which would seem to indicate 
that you love and serve God is a terrible falsehood. God is 
light. You walk in darkness. But to enter into fellowship 
with God, you must come out from the darkness; you must 
permit God's light to shine into every corner of your heart; 
in God alone you must find the light which satisfies your 
soul. Lord, in me there is much darkness. I hate it, I curse 
it; I can do naught but flee with it all into Thy bosom. Do 
Thou remove the darkness from my heart and fill me with 
Thy glorious light. Amen. 

®mmb?r afaietttg-fififj 

The people that walked in darkness have seen a great light: 
they that dwell in the land of the shadow of death, upon them 
hath the light shined. Thou hast multiplied the nation, and not in- 
creased the joy: they joy before Thee according to the joy in har- 
vest, and as men rejoice when they divide the spoil. Is. 9: 2, 3.. 

Great is the darkness, and deep are the shadows that have 
enveloped the earth since the day of the fall. Of all shadows 
the darkest is that cast over all succeeding generations of 
men by him who was the first to sin — by the offense of one, 
judgment came upon all men to condemnation. The darkness 
of sin brought all other shadows in its wake. Worry, anxiety, 
fear, and trouble depress the hearts of the children of men, 
and soon put an end to their transient joys. And finally the 
grim, cold shadow of death falls over our home and shrouds 
in its darkness that which was dearest to us on earth, or it 
lays its icy hand upon our own body. But through all these 
shadows and all this darkness a ray of heavenly light has 
found its way, sufficiently clear and strong to set the world 



624 DECEMBER TWENTY-FIFTH 

aglow. God loved the world and gave his only begotten Son, 
that whosoever believeth in him shall not perish, but have 
everlasting life. If you are one of those that dwell in the 
land of the shadow of death, then the light has shined upon 
you also. If the shadows of your life are darker than those 
of other men, then the light that shines upon you is also 
brighter and kindlier. Jesus pitched his tent in that part of 
the land of Israel where the darkness was most intense, in the 
land of Galilee. The light of Jesus even to this day seeks 
those hearts that are filled with the deepest shadows. Light 
implies joy. Therefore also the angel at Bethlehem was 
heard to say, Behold, I bring you glad tidings of great joy, 
which shall be to all people. For unto you is born this day 
a Saviour. — The joy that Jesus brought into the world is 
great. It is likened to the joy in harvest, and to the joy the 
soldier feels after the victory. In harvest time the gleaners 
come rejoicing, bringing their sheaves; after the victory is 
won the spoil is divided. So may we too as gleaners in the 
harvest of God's love in Christ gather up for ourselves as 
much of this love as the arms of our faith are able to embrace, 
knowing that God holds us in the all-sufficient arms of his 
fatherly love. The joy in Jesus is also a pure joy, for "they 
joy before Tliee." The world, in order to rejoice, seeks to 
forget God, and thus, as it were, seeks delight behind his 
back, but those who have received the Christmas gift, Jesus, 
joy before his face, as the child rejoices at its play before 
the mother's eyes. So we may come with everything that 
brings us joy into the presence of our God and there take our 
delight in the sunshine of his face, for in giving unto us his 
only begotten Son he has made his face shine upon us, has 
lifted up his countenance upon us, and has given us peace. 

Oh, Thou Light of love, God's only Son, shine through the 
gloom of my life till all becomes light. Amen. 



DECEMBER TWENTY-SIXTH 625 

For thou hast broken the yoke of his burden, and the staff of 
his shoulder, the rod of his oppressor, as in the day of Midian. 
For every battle of the warrior is with confused noise, and gar- 
ments rolled in blood; but this shall be with burning and fuel of 
fire. Is. 9: 4, 5. 

In the days of Midian there was great distress in Israel. 
The chosen people of God groaned under a yoke of bondage 
nntil God called Gideon and clothed him with power to cast 
off this yoke. As it was in the day of Midian, so shall it be 
according to the prophecy at the coming of the Messiah. 
Mankind is compared to slaves, fainting and staggering un- 
der heavy burdens, and goaded on by the scourge of their 
oppressors. Such is the condition of mankind in the eyes of 
God who sees all things just as they are. Sin is the most 
grievous burden and sooner or later it proves to be a galling 
yoke. It makes of man a slave, forces him onward in the path 
of evil, and finally plunges him into the gulf of perdition. 
But God saw from heaven his erring children, wretched in 
their slavery under sin; his heart was filled with compassion 
and he sent his only S'on, who broke the yoke of their burden, 
the oppressor's rod, and the staff of their shoulder. ~No one 
who looked upon Gideon in his apparent insignificance could 
well have imagined him to be the liberator of Israel. Does the 
babe in the manger appear like a saviour of mankind? But 
secluded from the world, the child waxed strong until he 
became the mighty conqueror who redeemed Israel. As he 
grew to manhood he took upon himself the yoke, suffered 
under the scourge, endured upon Golgotha in his own person 
the full force of the oppressor's rod, and thus through infinite 
love and infinite suffering shattered all Satan's instruments 
of torture. In Jesus we have redemption, full and complete. 
To him who believes in Christ Jesus sin and death have 



626 DECEMBEE TWENTY-SEVENTH 

lost their sting. The Prince of Peace, who became our cham- 
pion, shall continue the battle until all the armor and 
the garments rolled in blood shall be utterly consumed. He 
will continue the battle in each heart until the tumult of battle 
ceases and the heart no longer bleeds. He will also lead the 
collected forces of light against the combined forces of dark- 
ness in the world to a victorious issue. The armor of Satan 
to-day causes noise and consternation even as that of Goliath 
of old, the world is loud in its intimidation, and the future 
appears mirrored in blood ; but he who is our David shall con- 
sume with burning and fuel of fire all battle of the warrior 
and all garments rolled in blood, and shall spread peace 
abroad over the earth. His ways are quiet and without bustle 
or confusion, and hence you may despair as to the outcome 
of the struggle in your own heart as well as of the battle in 
the world at large. You may be unable to conceive that this 
earth, the scene of countless battles, shall ever become the 
abiding-place of peace. But the Lord God has spoken it and 
no promise from his lips shall ever fail of accomplishment. 
Amen. 

For unto us a child is born, unto us a son is given: and the 
government shall be upon his shoulder: and his name shall be 
called Wonderful, Counsellor, The mighty God, The everlasting 
Father, The Prince of Peace. Of the increase of his government 
and peace there shall be no end, upon the throne of David, and 
upon his kingdom, to order it, and to establish it with judgment 
and with justice from henceforth even for ever. The zeal of the 
Lord of hosts will perform this. Is. 9: 6, 7. 

"Unto you is born a Saviour" is the announcement of the 
angel on that first Christmas night; and we answer, 'TJnto 
us a child is born, a son is given." Our Christmas joy is 



DECEMBER TWENTY-SEVENTH 627 

based upon the fact that the Saviour is born unto us. What- 
ever be our songs of praise and glory to the babe in Bethle- 
hem, our Christmas joy will be vain and empty unless we 
may add with full assurance that he is born unto us. In the 
phrase "unto us" is contained the still more intensely personal 
"unto me." That the child is born unto me signifies that God 
has seen the corruption of my heart and the wretched estate 
of my soul, and has provided means for its relief through the 
child in the manger. That unto me a son is given implies 
that only in him I am to seek and to find my hope for eternity. 
In accordance with the names given him by the prophet he 
desires to become the Wonderful one to me, wonderful in 
love, tenderness and mercy toward me. Jesus wishes to be a 
Counsellor unto me, wishes to bring to a realization in my 
case his eternal plan of salvation, and to this end he leads 
me step by step through the dangerous pathways of this 
earthly life. He who is born unto me is the Mighty God, not 
a weak, changeable human being; no, for although he is man, 
he is also the Mighty God, and this not merely in a general 
sense but particularly for me. He is my Everlasting Father 
who in his infinite love has become my elder brother. He is 
my Prince of Peace, the eternal fountain of peace at which 
my troubled soul may slake its burning thirst. Such he is 
and as such he is given to me of God. He alone maintains 
his government. It rests solely upon his shoulders. With 
all my anxious care, with all my faith I can do nothing 
towards the maintenance of that government. Indeed I am 
myself a portion or element of that government, supported 
by his mighty shoulder, which upholds all things. Who can 
deny me this precious privilege since the Son is born unto 
me? Whose might is so strong or can reach so far that he 
may thrust me from the shoulder of the Mighty God? Here 
the Lord keeps me secure, meting out to me both righteous- 



628 DECEMBER TWENTY-EIGHTH 

ness and judgment, tribulation and mercy, goodness and truth. 
And when my faith fails me and I am utterly undone, there 
is yet a mighty word which shall ever remain the earnest of 
my salvation. It is this: "The zeal of the Lord of hosts 
will perform this." The righteous zeal of the Lord of hosts, 
the zeal of the Father, who gave unto me his only Son, is 
kindled and is all aglow with the purpose of leading me 
through all dangers to the eternal mansions in the Father's 
house above. Glory be to God! 

I thank Thee, my God and my Father, for Thy zeal for 
the salvation of my soul. Amen. 

God, who at sundry times and in divers manners spake in time 
past unto the fathers by the prophets, hath in these last days 
spoken unto us by his Son, whom he hath appointed heir of all 
things, by whom also he made the worlds; who being the bright- 
ness of his glory, and the express image of his person, and up- 
holding all things by the word of his power, when he had by 
himself purged our sins, sat down on the right hand of the Maj- 
esty on high; being made so much better than the angels, as 
he hath by inheritance obtained a more excellent name than they. 
Heb. 1: 1—4. 

Of all that can be said to express the greatness and the 
glory of the child in the manger, nothing is so expressive as 
the name "Son of God." Being Son of God, the child occu- 
pies a far higher position than the angels who, with all their 
glory, still are only servants of God. Jesus is the Son, and 
this in a deeper and far more comprehensive meaning than 
is ordinarily conveyed by this word, for he is the brightness 
of God's glory, and the express image of his person. He is 
begotten of the Father ; he is of the same essence as the Father. 
Even among men, nothing is more precious to the heart of a 



DECEMBER TWENTY-EIGHTH 629 

father or mother than the child. Abraham had a very faithful 
servant but as yet no son; therefore his heart filled with 
grief at the Lord's promise that his reward was to be exceed- 
ing great, and he exclaimed: Lord God, what wilt Thou give 
me, seeing I go childless? (Gen. 15). And when David had re- 
gained possession of his crown and kingdom, but had lost his 
son Absalom, he did not give a single thought to his delivery 
from danger or to the recovery of his power, but the father's 
heart within him groaned, "My son, my son!" (2 Sam. 18). 
How intimate and tender must then the relation be between 
the Father and the only begotten Son ! How tenderly the 
heavenly Father must have felt for his Son when he saw 
him resting in the manger, mingling with sinners, and dying 
on the cross! And how deeply God has felt for the world 
for whose salvation he sacrificed the Son ! Surely, the love 
which he cherished for this world must be beyond compare. 
Stop at the manger and consider this : his Son — for me. 
God, may that precious truth gain entrance to our hearts 
and win them. God has given his Son to the world, but he 
has also given the world to his Son. To the same Jesus, by 
whom God created the world, he also gave the world for 
an inheritance, when the work of atonement had been accom- 
plished. His is a twofold giving and receiving: Jesus given 
to you and you to Jesus; Jesus your treasure and you his. 
It would seem that Jesus had reason to decline such an inher- 
itance as the world, but he is God and not man, and therefore 
he accepted as a reward the world for which he had sacrificed 
himself. Nay, more, Jesus, the Saviour, can never be as dear 
to you as you, the sinner, are to him. 

Father in heaven, may I ever bear in mind the precious 
gift of Thine own Son, and that through him I myself am 
given to Thee. Amen. 

Daily Meditations. U. 



630 DECEMBER TWENTY-NINTH 



God, who at sundry times and in divers manners spoke in time 
past unto the fathers by the prophets, hath in these last days 
spoken unto us by his son, whom he hath appointed heir of ail 
things, by whom also he made the worlds; who being the bright- 
ness of his blory, and the express image of his person, and up- 
holding all things by the word of his power, when he had by 
himself purged our sins, sat down on the right hand of the 
Majesty on high; being made so much better than the angels, 
as he hath by inheritance obtained a more excellent name than 
they. Heb. 1: 1—4. 

The object of this passage, as indeed it may be said of God's 
Word in general, is to exalt Jesus. It presents the glory of 
him whom we behold during these days lying in the manger. 
The poverty of Jesus must be contemplated in connection 
with his majesty in order that this poverty may challenge our 
admiration and worship and bear fruit in our heart. If 
during this Christmas festival you have discovered but a 
single new feature in the marvelous beauty of Jesus, this 
festival has brought you a great blessing. His greatness ap- 
pears both in his words and in his deeds. In the Old Testa- 
ment God spoke at sundry times, though often at intervals 
of great length, and in divers ways; but in these last days he 
speaks to us unceasingly through his Son. His sheep hear 
his voice. It is one of our most precious privileges to hear 
Jesus speak. Nothing is more attractive than his voice. To 
hear this voice is a privilege which the humblest disciple 
possesses no less than his most prominent fellow. To listen 
to this voice is an evidence of life. By the word which he 
speaks to us he upholds all things. The word of his power 
bears up the whole creation; is he not then able by his word 
to bear my soul, my body, my burdens, my anxiety? Yea, 
Lord, had not Thy word supported me, I should long since 



DECEMBER TWENTY-NINTH 631 

have perished in mine affliction. God speaks unto us by his 
Son, and his word is as pure and faithful as the Son himself. 
Lord, help us to keep Thy word in obedient hearts. The 
work which Jesus wrought is also as worthy of praise as his 
word. He has brought about a purging from sin by himself. 
Just as his words have authority because he is the Son, so 
likewise it is the sonship which gives to his work its incom- 
parable value. He accomplished the cleansing from sin not 
only in his capacity as the Son of God but also as Son of man, 
sprung from humanity in the likeness of sinful flesh. There- 
fore he was able to condemn sin in the flesh and accomplish 
the work of redemption. Now he is sitting upon the right 
hand of the Majesty on high. The work is finished. The 
most complete effort towards the salvation of the world has 
been made. The most glorious of messages, the gospel of 
salvation, has been sent forth into the world. God has poured 
out upon us the full measure of his saving grace. If we scorn 
the gift which God has given to the world in the person of 
Jesus Christ, we are utterly bereft of the means to salvation. 
See to it, therefore, lest you turn away him who speaks from 
heaven. His work and his words are a sufficient guarantee 
for the salvation of your souls. 

Grant, Saviour, that my ear may ever be attentive to Thy 
words, and that my soul may rest upon what Thou hast done 
for the cleansing from sin. Do Thou, who sittest on the right 
hand of the Majesty on high, send the fulness of Thy grace 
into my heart. Amen. 



632 DECEMBER THIRTIETH 



The grace of God that bringeth salvation hath appeared to all 
men. Titus 2: 11. 

The grace of God is a grace that brings salvation. This 
grace is characterized by many glorious qualities. Much praise 
and thanksgiving has ascended from the earth for grace re- 
ceived from God; but the fairest quality of God's grace is 
this, that it brings salvation. In the eternal home, to which 
this grace is leading us, songs of praise shall ever resound to 
the glory of God and the Lamb, who by grace saved us from 
this present evil world. This grace brings salvation to all 
men. Its saving power is so great that when the sinner by 
faith lays hold upon it he is saved in that same hour. No 
one can grasp the handles of an electrical battery fully 
charged without feeling its current coursing through his 
body; similarly no one can lay hold upon the grace of God 
in firmness of faith without experiencing its quickening power 
upon his heart. Dear friend, lay hold, therefore, upon the 
grace of God ; and if you dare not with perfect confidence ap- 
proach the mercy seat, come nevertheless as a timid, faint- 
hearted sinner and seek his grace. It is grace, not faith, 
which brings salvation. Do not forget that the grace of God 
brings salvation to all men. Whoever you may be, whatever 
guilt may be upon your conscience, you shall be saved and 
your sins shall be forgiven, if only you lay hold upon the 
grace of God. This grace has also appeared in such wise that 
it should now be manifest to all men. In the old covenant 
the grace of God was indeed at hand, but indistinct and veiled ; 
with the institution of the new covenant the veil was taken 
away and the grace of God was fully revealed. The first un- 
veiling occurred when the child Jesus was laid in the manger ; 
it was then more than ever apparent that God loved the world. 



DECEMBER THIRTY-FIRST 



Again there was a marked unveiling upon the cross when 
Jesus tasted death as a trespass-offering for all our sins. Again 
in Joseph's burial ground there was a further unveiling of 
God's grace when Jesus as the conqueror of death was raised 
for our justification. And, finally, when Jesus as the eternal 
high priest and king had entered into the holy of holies and 
had sent thence his Holy Spirit, the grace of God was so 
perfectly revealed that all the world could see it in the gospel. 
Has not the message that the grace of God brings salvation 
reached even you? Are you not saved? Hasten to accept 
the grace of God. Seize the life-line cast out to you from 
heaven for your salvation and twine its coils about you that 
you may trust entirely to the grace of- God compassing you 
about. — May the grace of God be no mere idle word upon our 
lips, but may it be in our hearts the power of God unto sal- 
vation. 

Lord, Thy grace is my comfort and my stay, — save me, 
Lord. Amen. 



immber Stytrtg-finsi 



Be careful for nothing; but in every thing by prayer and suppli- 
cation with thanksgiving let your requests be made known unto 
God. And the peace of God, which passeth all understanding, 
shall keep your hearts and minds through Christ Jesus. Phil. 

4: 6, 7. 

A thoughtful reader, who stops to consider a passage from 
the Bible such as the above text, expressive as it is of un- 
fathomable depths of grace and mercy, experiences the feel- 
ings of one who has found a vast treasure and is concerned 
about the means of bearing it to his home. We cannot exhaust 
the contents of this precious promise, but we are privileged 
to return to it again and again; and whenever we read it in 



634 DECEMBER THIRTY-FIRST 

faith we shall be more and more fully convinced of the re- 
sources of our God. It is the Lord who tells us that we need 
be careful for nothing ; he who upholds all things by the word 
of his power, who directs the course of human progress, who 
commands and it is done, who is so strong in power that not 
one faileth (Is. 40: 16) ; he to whom all things are possible 
and who brings to pass all that he has promised. The ques- 
tion therefore is, how much confidence are we willing to repose 
in our heavenly Father, or in other words, to what degree 
are we ready to entrust ourselves to his care? He is willing 
to hear and receive all our petitions. We certainly have the 
persistency to strive for the realization of our desires, but do 
we have boldness of -faith to entrust them all to God? It is 
very hazardous to allow our desires and inclinations to develop 
without check. A single sinful desire, cherished in spite of 
the warning of the Spirit, separates the soul from God. With 
how many vain and foolish desires are the hearts of the 
children of men engaged, especially in connection with the 
Christmas festivities ! If we give them too much attention 
they will deprive us of our peace with God. There are also 
serious desires, important to our life and not contrary to the 
Word of God; but even these may lead your soul away from 
God, unless you make them known unto God in faith. Hence 
whatever be the desire of your heart, make it known unto 
God, — in prayer if so be that your heart is filled with anxiety 
or shame over the nature of your desires, — in prayer and in 
joyous praise to God in full certainty of faith if this be 
vouchsafed unto you. It is well to put your trust in the prom- 
ises of God, when you receive them as a protection against sin. 
The blessing which God bestows as a token of his good pleas- 
ure in the soul that entrusts all its desires and cares to him, 
is the peace which passeth all understanding. Into the soul 
which surrenders all to the Lord, the peace of Christ Jesus 



DECEMBER THIRTY-FIEST 635 

descends as a mighty power taking complete possession of 
all its thoughts and faculties. 

What bliss, Lord, my God, to rest confidently in Thine 
everlasting arms, entirely content with Thy guidance, with 
simple faith in Thy word, and in the blessed assurance that 
my heart, once so restless, is now filled with the peace of God 
which passeth all understanding ! Amen. 




INDEX 



Is. 



Mai. 



60: 

60: 

60: 

3: 

3: 

3: 

Matt. 16: 
16: 
26: 
26: 
3 
26: 
27: 
27: 
27: 
27: 

Mark. 14: 
14: 
14: 
15: 
15: 
15: 

Luke 14: 
22: 
22: 
3 
22: 
22: 
22: 
22: 
22: 
22: 
22: 
22: 
23: 
23: 
23: 
23: 
23 



PAGE 

2, 3 623 

4, 5 625 

6, 7 626 

I 14 

2, 3 15 

4—6 17 

1—3 62 

1 63 

3, 4 65 

6 362 

7—11 364 

1, 2 ; Luke 22 : 1 91 
3—5; Luke 22: 

—6 92 

50—54 120 

24 141 

26 137 

31, 32 145 

51—53 165 

32—42 112 

50—52 122 

61, 62 125 

10 128 

22, 23, 25—28.. 148 

33, 34 158 

15 366 

1; Matt. 26: 1, 2 91 
3—6; Matt. 26: 

—5 92 

7—13 94 

14—20 98 

24—30 107 

31—34 108 

35—38 110 

44 115 

44 116 

61, 62 123 

II 133 

18 135 

23, 24 143 

27—31 146 

: 34 150 



PAGE 

Luke 23: 42 155 

23: 43 157 

23: 46 164 

23: 47, 48 167 

23: 54—56 174 

John 13: 1 96 

13: 4—11 100 

13: 12—17 101 

13: 21—27 103 

13: 30 105 

17: 12 127 

18: 1—9 118 

18: 29 130 

18: 35—38 132 

19: 1—3 138 

19: 5 140 

19: 23, 24 152 

19: 25—27 153 

19: 28, 29 160 

19: 30 162 

19: 32—37 169 

19: 38—42 171 

19: 38 173 

Acts 2: 1—4 260 

2: 5, 6 262 

2: 16—20 268 

2: 36 270 

2: 37—41 271 

3: 12—19 193 

3: 19, 20 195 

13: 26 310 

13: 26—33 196 

13: 38—41 198 

26: 12—15 340 

26: 22, 23 341 

26: 24—29 343 

Rom. 1: 1—7 288 

1: 8—15 290 

1: 16, 17 291 

1: 18—25 303 

1: 26—32 301 

2: 4—11 314 



638 



INDEX 



PAGE 

Rom. 2: 11—16 316 

2: 17—24 325 

2: 26—29 327 

3: 9 336 

3: 10—19 338 

3: 21—23 348 

3: 24—26 350 

3: 27—31 351 

4: 1—5 372 

4: 6—8 374 

4: 9—12 383 

4: 18—22 384 

4: 23—25 386 

5: 1, 2 394 

5: 3—5 396 

5: 6—11 397 

5: 12, 18 406 

5: 13—17 407 

5: 20, 21 409 

6: 3—7 345 

6: 8—11 347 

6: 12—17 417 

6: 23 419 

7: 2—4 429 

7: 7—10 441 

8: 1 453 

8: 12, 13 368 

8: 14—16 369 

8: 17 371 

8: 18 321 

8: 19—25 323 

8: 24—28 465 

8: 31—34 467 

8: 35—39 468 

9: 1—5 476 

9: 6—13 478 

9: 18, 21—23 488 

9: 30—33 490 

10: 1—3 500 

10: 4—10 502 

10: 11—13 503 

10: 14, 15 512 

10: 21 514 

11: 2—5 526 

11: 6 527 

11: 18—23 538 

11: 25—29 551 

11: 30—32 553 



PAGE 

Rom. 11: 33—36 273 

12: 1 25 

12: 1, 2 26 

12: 3—8 28 

12: 9—11, 13—15... 37 

12: 12 39 

12: 16 51 

12: 17—20 53 

12: 21 55 

13: 1—4 554 

13: 7 556 

13: 8—10 69 

13: 11, 12 582 

13: 13, 14 584 

14: 1—6 328 

14: 7—12 330 

14: 15—18 332 

15: 4, 5, 13 595 

15: 5—7 596 

15: 8—12 598 

I. Cor. 1: 4 485 

1: 5—8 487 

1: 9 87 

1: 10—18 89 

1: 20—25 445 

1: 24 447 

1: 26—29 46 

1: 30, 31 48 

2: 9 421 

2: 10—12 422 

2: 14—16 424 

3: 10—15 427 

3: 21—23 431 

4: 1—4 607 

4: 5 608 

5: 7, 8 176 

5: 7 178 

7: 29 458 

9: 24—27 460 

10: 1—5 245 

10: 6—12 381 

10: 13 379 

12: 2, 3 391 

12: 4—11 392 

15: 1—9 402 

15: 10 404 

15: 12, 13 179 

15: 14—19 181 



INDEX 



639 



PAGE 

I. Cor. 15: 20, 21 183 

15: 22—26 574 

15: 35—38, 42—44.. 560 

15: 51—54 562 

15: 55—57 564 

II. Cor. 1: 3, 4 60 

1: 5, 6, 9—11 67 

3: 4—11 414 

3: 12—18 416 

4: 3—5 49 

4: 6 19 

5: 1—4 565 

5: 5—9 567 

5: 10 569 

11: 19—21 440 

11: 21—31 443 

12: 2—7 505 

12: 8—10 507 

Gal. 3: 16—18 426 

3: 23, 24 613 

3: 25 615 

3: 26—29 617 

5: 1—6 480 

5: 7—9 482 

5: 13, 14 484 

5: 16—18 438 

5: 25—6: 5 450 

Eph. 1: 3—7 586 

1: 7—10 588 

1: 11—14 589 

1: 16—20 184 

1: 19—23 186 

2: 1—7 305 

2: 8, 9 307 

2: 10 40 

2: 11, 12 42 

2: 13—16 44 

2: 17—22 264 

2: 17—22 266 

3: 14—16 462 

3: 14—21 463 

4: 1 535 

4: 14, 15 241 

4: 16 243 

4: 21—24 497 

4: 25—28 498 

5: 15—17 509 

5: 18—21 510 



PAGE 

Eph. 6: 10—13 521 

6: 14, 15 522 

6: 16—18 524 

Phil. 1: 3—11 533 

1: 20 470 

1: 21—24 472 

3: 7, 8 434 

3: 9—14 436 

3: 17—19 545 

3: 20, 21 547 

4: 1—3 549 

4: 4 618 

4: 5 620 

4: 6, 7 633 

Col. 1: 9—12 558 

1: 12—14 280 

1: 15—20 281 

1: 21—23 283 

1: 24 536 

1: 27, 28 356 

2: 3, 6, 7 356 

3: 1, 2 250 

3: 3, 4 252 

3: 5—9 254 

3: 12—15 82 

3: 16 84 

3: 17 86 

I. Thess. 4: 13, 14 571 

5: 14, 15 540 

5: 16—22 542 

5: 23 544 

II. Thess. 1: 3—7 572 

1: 7—9 577 

1: 10 579 

3: 10—12 388 

3: 13 389 

I. Tim. 1: 8—11 433 

3: 16 21 

3: 16 23 

6: 6—10 293 

6: 13—16 295 

II. Tim. 1: 7 79 

1: 8—10 80 

2: 19 448 

3: 10—12 452 

3: 13—17 455 

4: 1—5 457 

Titus 2: 11 632 



640 



INDEX 





PAGE 


Titus 3: 4—7 


5 


Heb. 1: 1—4 


.... 628 


1: 1—4 


.... 630 


2: 11—14 .... 


.... 33 


2: 14—16 .... 


.... 35 


3: 1, 2 


.... 30 


3: 3—8 


.... 32 


3: 12—14 .... 


.... 399 


3: 15—19 .... 


.... 401 


4: 9, 10 


215 


4: 11—13 .... 


.... 217 


4: 14—16 .... 


218 


5: 1—3 


.... 227 


5: 4—6 


.... 229 


5: 7—10 


.... 230 


7: 19—22 .... 


.... 239 


8: 8, 9 


.... 591 


8: 10—12 .... 


.... 593 


10: 19—22 ... 


.... 515 


10: 22—25 ... 


.... 517 


10: 26—31 ... 


.... 519 


10: 35 


.... 600 


10: 36—39 ... 


.... 602 


11: 1—3, 6 ... 


.... 56 


11: 13—16 ... 


.... 58 


11: 23—29 ... 


.... 71 


11: 30, 31 .... 


.... 73 


11: 32—40 ... 


.... 75 


12: 1—3 


.... 77 


13: 8, 9 


7 


13: 10—15 ... 


8 


13: 20 


.... 208 


13: 21 


.... 210 


James 1: 17 


.... 224 


1: 18—21 .... 


.... 225 


1: 22—25 .... 


.... 235 


2: 10—13 .... 


353 


2: 17 


.... 354 


5: 7, 8 


.... 603 


5: 9, 10 


.... 605 


5: 16—20 .... 


.... 247 


I. Pet. 1: 3—5 


.... 220 


1: 6—8 


.... 222 


2: 11, 12 


211 


2: 13—20 .... 


.... 213 


2: 21—23 .... 


.... 200 


2: 24 


.... 202 


2: 25 


.... 203 



PAGE 

I. Pet. 3: 8—12 333 

3: 13—15 335 

3: 15—17 256 

3: 18—20 257 

3: 21, 22 259 

4: 7—11 249 

5: 1, 2 205 

5: 2—4 206 

5: 6, 7 309 

5: 10, 11 312 

Il.Pet. 1: 1, 2 318 

1: 11 319 

1: 16 357 

1: 16 359 

1: 17 361 

1: 19 610 

1: 19—21 612 

I.Johnl: 1—4 234 

1: 5, 6 622 

1: 7 237 

1: 9 411 

2: 1, 2 412 

2: 8—11 492 

2: 12, 14—17 493 

2: 18—20 495 

3: 1, 2 275 

3: 2 276 

3: 3—9 278 

3: 13—15 297 

3: 16—18 298 

3: 18 300 

3: 19—22 232 

4: 1—3 376 

4: 4—6 378 

4: 16—18 284 

4: 19—21 286 

5: 4 188 

5: 5—8 189 

5: 9, 10 191 

Rev. 2: 1 10 

2: 2—5 12 

7: 2, 3 529 

7: 9—12 531 

12: 7 473 

12: 7 475 

20: 11, 12 576 

20: 13—15 581 



INDEX 

ARRANGED ACCORDING TO THE CHURCH YEAR 

PAGES 

First Sunday in Advent 582, 584, 586, 588, 589, 591, 593 

Second Sunday in Advent 595, 596, 598, 600, 602, 603, 605 

Third Sunday in Advent 607, 608, 610, 612, 613, 615, 617 

Fourth Sunday in Advent 618, 620, 622, 234, 237 

Christmas 623, 625, 626, 628, 630, 632, 633 

New Year's 5, 7, 8, 10, 12 

Epiphany 14, 15, 17, 19, 21, 23, 49 

First Sunday after Epiphany 25, 26, 28, 30, 32, 33, 35 

Second Sunday after Epiphany 37, 39, 40, 42, 44, 46, 48 

Third Sunday after Epiphany .51, 53, 55, 56, 58, 60, 67 

Fourth Sunday after Epiphany 69, 71, 73, 75, 77, 79, 80 

Fifth Sunday after Epiphany 82, 84, 86, 87, 89, 241, 243 

Septuagesima Sunday 460, 245, 427, 431, 434, 436 

Sexagesima Sunday 440, 443, 445, 447, 452, 455, 457 

Quinquagesima Sunday 91, 92, 94, 96, 98, 100, 101 

First Sunday in Lent 103, 105, 107, 108, 110, 112, 115 

Second Sunday in Lent 116, 118, 120, 122, 123, 125, 127 

Third Sunday in Lent 128, 130, 132, 133, 135, 137, 138 

Fourth Sunday in Lent 140, 141, 143, 145, 146, 148, 150 

Fifth Sunday in Lent 152, 153, 155, 157, 158, 160, 162 

Palm Sunday 164, 165, 167, 169, 171, 174 

Good Friday 173 

Easter 176, 178, 179, 181, 183, 184, 186 

First Sunday after Easter 188, 189, 191, 193, 195, 196, 198 

Second Sunday after Easter ...200, 202, 203, 205, 206, 208, 210 

Third Sunday after Easter 211, 213, 215, 217, 218, 220, 222 

Fourth Sunday after Easter 224, 225, 227, 229, 230, 232 

Fifth Sunday after Easter 235, 239, 247 

Sixth Sunday after Easter 249, 250, 252, 254, 256, 257, 259 



642 



PAGES 

Whitsunday 260, 262, 264, 266, 268, 270, 271 

Trinity Sunday 273, 275, 276, 278, 280, 281, 283 

First Sunday after Trinity 284, 286, 288, 290, 291, 293, 295 

Second Sunday after Trinity ...297, 298, 300, 301, 303, 305, 307 

Third Sunday after Trinity 309, 312, 314, 316, 318, 319 

Fourth Sunday after Trinity ..321, 323, 325, 327, 328, 330, 332 
Fifth Sunday after Trinity ...333, 335, 336, 338, 340, 341, 343 
Sixth Sunday after Trinity ...345, 347, 348, 350, 351, 353, 354 
Seventh Sunday after Trinity (Transfiguration) 

357, 359, 361, 362, 364, 366 

Eighth Sunday after Trinity ..368, 369, 371, 372, 374, 376, 378 
Ninth Sunday after Trinity . . . 379, 381, 383, 384, 386, 388, 389 
Tenth Sunday after Trinity ...391, 392, 394, 396, 397, 399, 401 
Eleventh Sunday after Trinity 402, 404, 406, 407, 409, 411, 412 
Twelfth Sunday after Trinity 414, 416, 417, 419, 421, 422, 424 

Thirteenth Sunday after Trinity 426, 429, 433 

Fourteenth Sunday after Trinity 438, 441, 448 

Fifteenth Sunday after Trinity 450, 453, 458 

Sixteenth Sunday after Trinity 462, 463, 465, 467, 468, 470, 472 
Seventeenth Sunday after Trinity. .535, 476, 478, 480, 482, 484 
Eighteenth Sunday after Trinity 485, 487, 488, 490, 492, 493, 495 
Nineteenth Sunday after Trinity 497, 498, 500, 502, 503, 505, 507 
Twentieth Sunday after Trinity 509, 510, 512, 514, 515, 517, 519 
Twenty-first Sunday after Trinity 

521, 522, 524, 526, 527, 536, 356 

Twenty-second Sunday after Trinity 533, 538, 540, 542, 544 

Twenty-third Sunday after Trinity 

545, 547 549, 551, 553, 554, 556 

Twenty-fourth Sunday after Trinity 

.558, 560, 562, 564, 565, 567, 569 

Twenty-fifth Sunday after Trinity 571 

Twenty-sixth Sunday after Trinity . .572, 574, 576, 577, 579, 581 

Candlemas 62, 63, 65 

Day of John the Baptist (Midsummer) 310 

St. Michael's Day 473, 475 

All Saints' Day .529, 531 



DEC 2s 1911 



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